74. You will perceive therefore, the greatness of the complete state of man's superiority, from his changes and increments here, if you will consider, that the infant just born is in no respect superior to the worm; that it cannot, after the manner of the irrational animal, even make use of the bodily senses. Nevertheless this defective, lame, infirm, and thoughtless being, will, when grown in his stature, arrive at all this change and variation in the course of time, ---- will receive all this superiority, power, and beauty both of body and soul,----so, that should those who begat him see him, they could not distinguish whether this |58 were he, who was sown (by them) in the womb, and conceived in darkness:----whether this were he, who came forth out of (this) darkness, to be brought up with milk and the swaddling bands; this,----who is now the man, who in wisdom and knowledge contemplates the whole world;----this, who subjugates every thing that is on the earth. And should any one by comparison, as it were, of the Divine faculty and of the Angels, and of the child just now born, place the complete man in the midst; he would not find a perfect equality as to the child, with respect to the perfect man; and of the perfect man, with respect to the superior power; but, the inferiority of the person of the child to the man, to be much greater, than is the inferiority of the man to the faculty of the Angels. For, the human infant lately born, cannot be compared in its being even with those irrational animals, which may just now be brought forth. But he, who has come out the perfect man, and is contemplated as the friend of God, will henceforward become a partaker in the divine Spirit, and will hold converse with the Angels: will arrive at a love and attachment to the conversation which is in heaven, and will previously prepare himself by purity of life, and the fear of God,----not (placed) at any great distance of limit,----for an equality with the Angels, and will be made a partaker both of (their) life, and superiority: which the Divine Word also shewed, when it said, " What is man that thou art mindful of him? and the son of man that thou visitest him? Thou hast made him a little lower than the Angels: with honour and glory hast thou crowned him." is man that thou art mindful of him? and the son of man that thou visitest him? Thou hast made him a little lower than the Angels: with honour and glory hast thou crowned him."
75. If then the child, when brought up to the (full) stature of his nature, and supplied with the provision and instruction proper for it, receives all this change and variety;----and no one can disbelieve (this) his change, on account of the openness of the experiment;---- Why need we wonder, if even this perfectible mind which is in man, such as it is when still in |59 childhood, with respect to its more complete and perfect growth, should, when it comes forth to the full growth of its stature, be in dignity as the Angels? We do see however, that the nature of man undergoes dissolution by death. But, What of this? Is it not that we are the more convinced by it, that the soul is immortal? For if, when immersed in a corruptible and mortal body, it evince all this force of superiority, which we have already shewn; How shall it not, when it shall have separated itself from its participation in corruption, and shall have laid down mortality as a bandage, then act in its own power, in a manner less impeded than it now does? Do you not perceive, that so long as it entertains an attachment to the body , it thence acts basely? But, if it refuse participation (with the body), it (then) subsists within itself. And hence, is its essence clearly known to be incorporeal. For, How can that which is opposed to the body, be of (its) nature? The thoughts too of the soul are healthy, so long as the bodily passions are infirm, but the same will be dark and obscure when the body labours under the lusts. Hence, so long as the soul is infatuated, its whole attachment will be to the body; and, when attached to the body, it will be shorn of its excellence. When however, it becomes strong in opposition to the body, and flies from tha lustful passions, it (then) becomes wise; and, when it has become wise, it turns away its face from a participation in mortality, and forthwith gives up itself to the knowledge which is pure, and, in a small degree, withdraws itself from the stimulating nature of the body. When moreover, it is powerful with respect to the riches which are its own, it (then) happily becomes more abundantly enlightened, directed, and stirred up. Then too, will it partake in knowledge, wisdom, and every sort of excellence, when it has ceased to countenance the motions of the bodily passions. And, so long as it counts upon (this) |60 excellence, it deigns not to draw near with the eyes of the body; nor will it act by any other of its senses. When moreover, it (thus) vigorously shuts itself up, carries itself within, and withdraws to a distance from the things which affect the senses, and are visible; and (when) near only to the body, still turns with the eye of the soul to another quarter, and is itself united with itself; then again, will it avail itself of the mind that is enlightened, and of the recollection which is pure; and will put forth, and nourish for itself, the reason which is imperturbed: and (thus) will every reasoning power exert itself without contrbul. But, should any of the things which are hurtful suddenly happen to the body, so that a mote should injure the sight of the eyes ; immediately would the sight of the soul be disturbed: and, should remissness be given to the body, and the soul partake in the drunkenness, gluttony, lusts, and the rest of its pleasures; (thus) reduced in itself to vice----the corruptible body too domineering over it like a wild and fierce beast, and itself remaining below (as it were) in the depths,----will be filled with error, folly, and every sort of infatuation. What necessity then is there, that we should fear death, which is (only) the determination of the freedom of the soul from the body ? And, for What (purpose) is the laying down of that which is faulty? Is it not for receiving the aid of that, which is more excellent? and, that we should confess the lives of those who loved God, then to be in truth, holy and happy, when nothing of an adverse nature shall controul them? If then, while this rational nature continues in this locality,----and resides in this vessel (as it were) on the earth, clothed with a dense and earthly body, not unlike some earthen vessel, |61 (and) wholly compressed within this its vesture,----it be such that it will mount on high in thought, will mortify the members of the body together with their lusts, by means of patience, and the restraint of the desires; will be hastened, and hastening on, to the life of those that are incorporeal; will separate and deliver itself at all times, by the precepts of wisdom from an admixture with that which is vile; and will ever delight itself beforehand (with the thoughts) that it shall soon submit to death:----if indeed (such) be, at any time, released from the bonds and agitation of wing (common to) the cares and anxieties that are here, and thus fly away in his departure, and change the place on earth, and meet with that which he loved:---- how he will then be circumstanced, ask not. For, when he shall receive his body, and shall have changed his nature from corruption to incorruption; his shall be a conversation which is equal to that of the Angels in heaven: in the semblance of light, and of the sun-beam, shall he be; and of the form, in which even the Angels of God live; and, as reason with probability holds, he shall partake at once in their superiority and immortality .
76. For, just as the form (assigned) to the seed which falls upon the earth, is given for many: the WORD, which is called the seed, now secretly exerting itself within the same seed, but silently after the manner of a spark confined within some dense body;----and (as) this same seed, when it shall fall to the earth, and its dense clothing which encircles |62 it from without shall dissolve through corruption;----then will it shew itself to be lively (vigorous), put in motion the power that is vested within it, and take of the material which is beneath it: then too will it begin to act, and assume its lively (energetic) nature: its old dense clothing, which is without, will it also cast off, and put on the new, which is greatly its superior;----
77. So also is the nature of the rational faculty, which is in man, (circumstanced), that it is now bound up in a corruptible body, and of its own power acts but feebly. But, should it be freed from the corruption which surrounds it, and receive (as a possession) the locality which is in heaven, and henceforth be sown and planted (as it were) in the society which (is far) beyond it, and be fitted for the clothing of heaven and of the Angels;----of what sort it shall be, when it shall partake of the life that is pure, and shall be freed from a participation in mortality, it is neither becoming in me, nor necessary for me, to say: for this will be obvious to all who can see, from the example (given). For the whole of the wheat (seed) is not subject to corruption: it is only the part that is without which perishes, when it falls to the earth: while that concealed WORD and living power which is within it, lives and remains; and the excellence which is of this is such, that it will give forth vigorous corn-ears. Of plants too, the same is the WORD (invigorating cause), and so it is with every sort of seed. And, Shall man alone be wholly and in every thing subject to corruption, when released by death ? And, Shall the clothing which is without, at once and together with that WORD which resides within him, cede to corruption? And, as to the knowledge which is incorporeal,----that which partakes in all these powers; that, which on account of its superiority, is likened to God himself;----Shall it not be (considered) even as one of those seeds which fall to the earth? or rather greatly (their) superior? for it is not the beard, nor yet the blade, but those mature and fat corn-ears of his superiority, which he shall give forth. Then, when he shall be taken away |63 from the corruption which is of the earth, and shall have been delivered as from bonds, and shall not imprudently have bartered the conversation which is in heaven, for that on the earth; and, when he shall be at the side of God; (then) shall he in truth render as the Angels do, the fruits which are acceptable to God: those (I say), the seed and power of which he possessed from ancient times in a mortal body, and contained as it were in an oven .
78. All these things having been said for the purpose of shewing, that the essence which is in man is intelligent and rational; let us now proceed in our discourse to those consequent upon them. Had man then, brought up as he is in the conversation that is on earth, (but) known his own greatness, and continued careful of the teaching which is of God; there could have no impediment happened to him, that when taken hence, he should not delight himself in a conversation like that of the Angels, and take part in the life which is in the kingdom of his Father who is in heaven. But, because it is not one man, nor two, nor is the multitude small;----on the contrary, it is the whole rational family on earth which has received the potwer to govern self----(and) because his nature, which has received the seed of the kingdom from the DIVINE WORD the King, is free; (nevertheless) he has not well availed himself of his power; but has, by means of the subsidiary arts, laboured in all vain glory, |64 after those other things, which impel men to the bodily desires, and are advantageous to life; has become skilful in agriculture, in the building of ships, in merchandise, and in the purchasing of possessions: nor (this) only, but he has also become great from every quarter, in the abundant increase of the wealth which puts forth no zeal against any kind of lust. All these things however, which conduce to the salvation of the soul, and to that life of righteousness which is well-pleasing to God; all these, (I say,) has he annihilated in his mind from their very roots; has disregarded his own excellency, and that of the race of his brethren who are in heaven, and has honoured, through the freedom of his will, those abominable bodily lusts, more than (this) his own greatness: of the righteousness of his Father who is in heaven, and of His praise, he has also been unmindful. These irrational itchings and delusions of childhood has he chosen: these which the fools of childhood usually do, who fly from the instruction and careful training of those who would enlarge their minds; extravagantly to honour the things which are sweet for the present, but which corrupt at once both the body and soul; and to hunt out for themselves the error and foolish knowledge of that voluptuousness, which is too vain to be conceived. All mankind being then, thus (circumstanced), the Increment of wickedness, that envious (being), the hater of every good, and deceiver as to every thing lovely, in conjunction with the wicked Demons, became their waylayer: this same, in his wicked zeal, prepared the nets, and snares, and riches,----the abundant means of every sort (of sin,)----against the salvation of all; and so drove them down from above into the depths of evil, that none on earth could see, but transgressed the law of their nature: and (thus), the germ of wickedness, instead of the seed of excellence, sprung up within them; and he that was more peaceful, more wise, and more rational, than all that were on the earth, so fell into the last stage of brutality and irrationality, that one of those beloved of God |65 wept over this overthrow of their fall, and cried out saying; " Man understood not his own honour; but was given up to be as the brute , and became assimilated to it."
79. On these accounts therefore, a mighty Saviour, greater than any son of man, was evidently needful to them. And such is He who anxiously undertook to provide for all, THE WORD OF GOD: He who has, like a good and loving Father, shewn by deeds His providential care over the rational souls that are on the earth; and who hastened, in the mission of Himself, to the call, and for the healing, of those who were thus fallen and perishing.
The End of the First Discussion (Book) of (Eusebius) of Caesarea.
[Selected footnotes. Notes concerned only with points of the Syriac have been omitted]
1. "Cujus sententiae," says Lactantius, de falsa religione, Lib. i. cap. ii., "auctor est Democritus, confirmator Epicurus, sed et antea Protagoras, qui Deos in dubium vocavit; et postea Diagoras, qui exclusit," &c. These are the Atheists, a1qeoi , of the ancients, on whom some excellent remarks from Plato's xth Book of Laws will be found quoted, Pref. Evang. Lib. xii. cap. 1. p. 621. Edit. 1628. ---- But more on this subject when we come to our second Book. It does not appear that this exclusion took place, except at the celebration of the Lord's supper.
2. This argument is also used by Athenagoras. Legat. pro Christ. p. 60. seq. and by Theodoret in the place just cited.
3. Alluding to Isai. xl. 12. Theodoret's comment on the place is, [Greek] : "nihil enim otiosum, nihil redundans, in lucem productum est." The Mohammedans----who borrowed most of their early notions from the Christians, (see my Persian Controversies, p. 124. seq.),----tell us, moreover, that the mountains are placed as studs on the earth, for the purpose of giving it stability, and of restraining one part from moving off to another. See M. de Sacy's Notes on the Pandnamah of Attar, p, 35. sen. Some beautiful remarks on this subject generally, will be found in Theophilus of Antioch, addressed to Autolycus, near the beginning. Among our own writers, Paley, Tucker on the Light of Nature, and the authors of the Bridgewater Treatises, will be read with interest.
4. Not unlike this, our Author in his "Oratio de laudibus Constantini," cap. vii. p. 512. D. Edit. 1695: and particularly cap. xi. p. 524. A. seq. which is identical with it.
5. It is common with our Author to consider Christ as the Maker of the World, and Father of the intelligent creature man.
6. Syr. [Syriac] which is an error, for [Syriac]. And here I may inform the reader, that where I have supposed an error to exist in the Syriac text, I have generally proposed its emendation in brackets thus [].
7. See Orat. de laudd. Constant, ib. p. 524. C. D. from which our text slightly differs.
8. Imitated apparently by Theodoret,----Graec. affect. curat. Edit. Gaisford, p. 183, &c.:----who, it may be remarked, is a very constant imitator of our Author.
9. The Greek text (I.e.) of the Orat. de laudd. Constant, (p. 525. A.) has no term corresponding to this. Syr. [Syriac].
10. Alluding to 1 Tim. vi. 16.
11. Our Author argues in his tract against Marcellus, pp. 8, 9, that even before the incarnation, Christ was a Mediator between God and the angels, and this he grounds on Gal. iii. 19,---- "ordained by angels in the hand of a Mediator." His words are: "[Greek] ." He has misunderstood the Scripture here.
12. This sentence is not found in the Greek, Orat. de laudd. Constant, ib. p. 525. B. See the note of Valesius on this place. It is, however, in the Demonstr. Evang. Lib. iv. cap. vi. p. 155.
13. Alluding to Job xxxvii. 7. See my Translation and Notes.
14. Alluding to Job xxxviii. 10.
15. It is evident, from what follows here, that the sea-water is meant: for, in no other case, can we suppose the water spoken of to be changed into sweetness. Syr. [Syriac] This argument is also beautifully and powerfully urged by Theodoret. Serm. de Provid. i. Tom. iv. p. 330. C.
16. By this is meant, that all is OF the Father as the great source of Divinity; but is BY the Son as the Creator, Upholder, and Governour of all things.
17. So Didymus on the Holy Spirit, as preserved in the works of Jerome: " Bonus Dominus uoster Jesus Christus ex bono Patre generatus est."