Chapter II.

Then, again, every one is ready with the argument4    [Kaye (p. 366), declares that all the arguments urged in this tract are comprised in two sentences of the Apology, cap. 38.] that all things, as we teach, were created by God, and given to man for his use, and that they must be good, as coming all from so good a source; but that among them are found the various constituent elements of the public shows, such as the horse, the lion, bodily strength, and musical voice. It cannot, then, be thought that what exists by God’s own creative will is either foreign or hostile to Him; and if it is not opposed to Him, it cannot be regarded as injurious to His worshippers, as certainly it is not foreign to them.  Beyond all doubt, too, the very buildings connected with the places of public amusement, composed as they are of rocks, stones, marbles, pillars, are things of God, who has given these various things for the earth’s embellishment; nay, the very scenes are enacted under God’s own heaven. How skilful a pleader seems human wisdom to herself, especially if she has the fear of losing any of her delights—any of the sweet enjoyments of worldly existence!  In fact, you will find not a few whom the imperilling of their pleasures rather than their life holds back from us.  For even the weakling has no strong dread of death as a debt he knows is due by him; while the wise man does not look with contempt on pleasure, regarding it as a precious gift—in fact, the one blessedness of life, whether to philosopher or fool. Now nobody denies what nobody is ignorant of—for Nature herself is teacher of it—that God is the Maker of the universe, and that it is good, and that it is man’s by free gift of its Maker. But having no intimate acquaintance with the Highest, knowing Him only by natural revelation, and not as His “friends”—afar off, and not as those who have been brought nigh to Him—men cannot but be in ignorance alike of what He enjoins and what He forbids in regard to the administration of His world. They must be ignorant, too, of the hostile power which works against Him, and perverts to wrong uses the things His hand has formed; for you cannot know either the will or the adversary of a God you do not know. We must not, then, consider merely by whom all things were made, but by whom they have been perverted. We shall find out for what use they were made at first, when we find for what they were not. There is a vast difference between the corrupted state and that of primal purity, just because there is a vast difference between the Creator and the corrupter. Why, all sorts of evils, which as indubitably evils even the heathens prohibit, and against which they guard themselves, come from the works of God. Take, for instance, murder, whether committed by iron, by poison, or by magical enchantments. Iron and herbs and demons are all equally creatures of God. Has the Creator, withal, provided these things for man’s destruction? Nay, He puts His interdict on every sort of man-killing by that one summary precept, “Thou shalt not kill.” Moreover, who but God, the Maker of the world, put in its gold, brass, silver, ivory, wood, and all the other materials used in the manufacture of idols? Yet has He done this that men may set up a worship in opposition to Himself? On the contrary idolatry in His eyes is the crowning sin. What is there offensive to God which is not God’s? But in offending Him, it ceases to be His; and in ceasing to be His, it is in His eyes an offending thing. Man himself, guilty as he is of every iniquity, is not only a work of God—he is His image, and yet both in soul and body he has severed himself from his Maker. For we did not get eyes to minister to lust, and the tongue for speaking evil with, and ears to be the receptacle of evil speech, and the throat to serve the vice of gluttony, and the belly to be gluttony’s ally, and the genitals for unchaste excesses, and hands for deeds of violence, and the feet for an erring life; or was the soul placed in the body that it might become a thought-manufactory of snares, and fraud, and injustice? I think not; for if God, as the righteous ex-actor of innocence, hates everything like malignity—if He hates utterly such plotting of evil, it is clear beyond a doubt, that, of all things that have come from His hand, He has made none to lead to works which He condemns, even though these same works may be carried on by things of His making; for, in fact, it is the one ground of condemnation, that the creature misuses the creation. We, therefore, who in our knowledge of the Lord have obtained some knowledge also of His foe—who, in our discovery of the Creator, have at the same time laid hands upon the great corrupter, ought neither to wonder nor to doubt that, as the prowess of the corrupting and God-opposing angel overthrew in the beginning the virtue of man, the work and image of God, the possessor of the world, so he has entirely changed man’s nature—created, like his own, for perfect sinlessness—into his own state of wicked enmity against his Maker, that in the very thing whose gift to man, but not to him, had grieved him, he might make man guilty in God’s eyes, and set up his own supremacy.5    [For the demonology of this treatise, compare capp. 10, 12, 13, 23, and see Kaye’s full but condensed statement (pp. 201–204), in his account of the writings, etc.]

CAPUT II.

Jam vero nemo est, qui non hoc quoque praetendat (Gen. 1.), omnia a Deo instituta, et homini attributa (sicut praedicamus), et utique bona omnia, ut boni auctoris : inter haec deputari universa ista, ex quibus spectacula instruuntur, circum 0631B verbi gratia, et leonem, et vires corporis, et vocis suavitates. Igitur neque alienum videri posse, neque inimicum Dei , quod de conditione constet ipsius: neque cultoribus Dei vitandum , quod Dei non sit inimicum, quia nec alienum. Plane et ipsae exstructiones locorum, quod saxa, quod caementa, quod marmora, quod columnae, Dei res sunt, qui ea ad instrumentum terrae dedit: sed et ipsi actus sub coelo Dei transiguntur. Quam sapiens argumentatrix sibi videtur ignorantia humana, praesertim cum aliquid ejusmodi de gaudiis et de fructibus saeculi metuit amittere! Plures denique invenias, quos magis periculum voluptatis, quam vitae, avocet ab hac secta. Nam mortem etiam stultus ut debitam non extimescit, voluptatem etiam sapiens ut tantam non contemnit, 0631C cum alia non sit et stulto et sapienti vitae gratia, nisi voluptas. Nemo negat, quia nemo ignorat quod ultro natura suggerit, Deum esse universitatis conditorem, eamque universitatem tam bonam, quam homini mancipatam. Sed quia non penitus Deum norunt, 0632A nisi naturali jure, non etiam familiari, de longinquo, non de proximo; necesse est ignorent qualiter administrari aut jubeat aut prohibeat quae instituit , simul quis sit aemulus ex diverso, adulterandis usibus divinae conditionis, quia neque voluntatem, neque adversarium noveris ejus, quem minus noveris. Non ergo hoc solum respiciendum est, quo omnia sint instituta, sed a quo conversa. Ita enim apparebit cujus vi sint instituta, si appareat cujus non sint . Multum interest inter corruptelam et integritatem, quia multum est inter institutorem et interpolatorem. Caeterum omnes species malorum, quae etiam ethnici ut indubitata, et prohibent et defendunt, ex operibus Dei constant: Vis homicidium ferro, veneno, magicis devinctionibus 0632B perfici . Tam ferrum Dei res est, quam herbae, quam angeli: numquid tamen in hominis necem auctor ista providit? Atquin omnem homicidii speciem uno et principali praecepto interemit: Non occides (Exod. 20.) Proinde aurum, aes, argentum, ebur, lignum, et quaecumque fabricandis idolis materia captatur, quis in saeculo posuit, nisi saeculi auctor Deus? Numquid tamen ut haec adversus ipsum adorentur? Atquin summa offensio penes illum idololatria est. Quid non Dei est, quod Deum offendit? Sed cum offendit, Dei esse desiit; et cum desiit, offendit. Ipse homo omnium flagitiorum actor , non tantum opus Dei, verum etiam imago est , et tamen et corpore et spiritu descivit a suo institutore. Neque enim oculos ad concupiscentias 0632C sumpsimus, neque linguam ad maliloquium, et aures ad exceptaculum maliloquii, et gulam ad gulae crimen , et ventrem ad gulae satietatem , et genitalia ad excessus impudicitiae, et manus ad vim, et gressus ad vagam vitam, aut spiritus ideo insitus 0633A corpori, ut insidiarum, et fraudum, et iniquitatum cogitatorium fieret, non opinor. Nam si omnem malignitatem, et si tantam malitiam excogitatam Deus exactor innocentiae odit, indubitate quaecunque condidit, non in exitum operum constat condidisse quae damnat, licet eadem opera per ea quae condidit administrentur, quando haec sit tota ratio damnationis, perversa administratio conditionis a conditis . Nos igitur qui, Domino cognito , etiam aemulum ejus inspicimus , qui, institutore comperto, etiam interpolatorem una deprehendimus, neque mirari, neque dubitare oportet, quum ipsum hominem, opus et imaginem Dei, totius universitatis possessorem, illa vis interpolatoris et aemulatoris angeli ab initio de integritate dejecerit, universam 0633B substantiam ejus pariter cum ipso in perversitatem demutatam adversus institutorem, ut quam doluerat homini concessam, non sibi, in ea ipsa et hominem reum Deo faceret, et suam dominationem collocaret.