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Apologetic
These testimonies of the soul are simple as true, commonplace as simple, universal as commonplace, natural as universal, divine as natural. I don’t think they can appear frivolous or feeble to any one, if he reflect on the majesty of nature, from which the soul derives its authority.[1487] If you acknowledge the authority of the mistress, you will own it also in the disciple. Well, nature is the mistress here, and her disciple is the soul. But everything the one has taught or the other learned, has come from God—the Teacher of the teacher. And what the soul may know from the teachings of its chief instructor, thou canst judge from that which is within thee. Think of that which enables thee to think; reflect on that which in forebodings is the prophet, the augur in omens, the foreseer of coming events. Is it a wonderful thing, if, being the gift of God to man, it knows how to divine? Is it anything very strange, if it knows the God by whom it was bestowed? Even fallen as it is, the victim of the great adversary’s machinations, it does not forget its Creator, His goodness and law, and the final end both of itself and of its foe. Is it singular then, if, divine in its origin, its revelations agree with the knowledge God has given to His own people? But he who does not regard those outbursts of the soul as the teaching of a congenital nature and the secret deposit of an inborn knowledge, will say that the habit and, so to say, the vice of speaking in this way has been acquired and confirmed from the opinions of published books widely spread among men. Unquestionably the soul existed before letters, and speech before books, and ideas before the writing of them, and man himself before the poet and philosopher.[1488] Is it then to be believed, that before literature and its publication no utterances of the sort we have pointed out came from the lips of men? Did nobody speak of God and His goodness, nobody of death, nobody of the dead? Speech went a-begging, I suppose; nay, (the subjects being still awanting, without which it cannot even exist at this day, when it is so much more copious, and rich, and wise), it could not exist at all if the things which are now so easily suggested, that cling to us so constantly, that are so very near to us, that are somehow born on our very lips, had no existence in ancient times, before letters had any existence in the world—before there was a Mercury, I think, at all. And whence was it, I pray, that letters themselves came to know, and to disseminate for the use of speech, what no mind had ever conceived, or tongue put forth, or ear taken in? But, clearly, since the Scriptures of God, whether belonging to Christians or to Jews, into whose olive tree we have been grafted—are much more ancient than any secular literature, (or, let us only say, are of a somewhat earlier date, as we have shown in its proper place when proving their trustworthiness); if the soul have taken these utterances from writings at all, we must believe it has taken them from ours, and not from yours, its instruction coming more naturally from the earlier than the later works. Which latter indeed waited for their own instruction from the former, and though we grant that light has come from you, still it has flowed from the first fountainhead originally; and we claim as entirely ours, all you may have taken from us and handed down. Since it is thus, it matters little whether the soul’s knowledge was put into it by God or by His book. Why, then, O man, wilt thou maintain a view so groundless, as that those testimonies of the soul have gone forth from the mere human speculations of your literature, and got hardening of common use?
Believe, then, your own books, and as to our Scriptures so much the more believe writings which are divine, but in the witness of the soul itself give like confidence to Nature. Choose the one of these you observe to be the most faithful friend of truth. If your own writings are distrusted, neither God nor Nature lie. And if you would have faith in God and Nature, have faith in the soul; thus you will believe yourself. Certainly you value the soul as giving you your true greatness,—that to which you belong; which is all things to you; without which you can neither live nor die; on whose account you even put God away from you. Since, then, you fear to become a Christian, call the soul before you, and put her to the question. Why does she worship another? why name the name of God? Why does she speak of demons, when she means to denote spirits to be held accursed? Why does she make her protestations towards the heavens, and pronounce her ordinary execrations earthwards? Why does she render service in one place, in another invoke the Avenger? Why does she pass judgments on the dead? What Christian phrases are those she has got, though Christians she neither desires to see nor hear? Why has she either bestowed them on us, or received them from us? Why has she either taught us them, or learned them as our scholar? Regard with suspicion this accordance in words, while there is such difference in practice. It is utter folly—denying a universal nature—to ascribe this exclusively to our language and the Greek, which are regarded among us as so near akin. The soul is not a boon from heaven to Latins and Greeks alone. Man is the one name belonging to every nation upon earth: there is one soul and many tongues, one spirit and various sounds; every country has its own speech, but the subjects of speech are common to all. God is everywhere, and the goodness of God is everywhere; demons are everywhere, and the cursing of them is everywhere; the invocation of divine judgment is everywhere, death is everywhere, and the sense of death is everywhere, and all the world over is found the witness of the soul. There is not a soul of man that does not, from the light that is in itself, proclaim the very things we are not permitted to speak above our breath. Most justly, then, every soul is a culprit as well as a witness: in the measure that it testifies for truth, the guilt of error lies on it; and on the day of judgment it will stand before the courts of God, without a word to say. Thou proclaimedst God, O soul, but thou didst not seek to know Him: evil spirits were detested by thee, and yet they were the objects of thy adoration; the punishments of hell were foreseen by thee, but no care was taken to avoid them; thou hadst a savour of Christianity, and withal wert the persecutor of Christians.
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