This, as I said, is the cause to which religious men ascribe their infirmities, and you, I think, can no longer deny its validity.
4. But perhaps they have, you say, other and greater sufferings, that is, they endure many hard and bitter trials in this life; they arc captured, tortured and butchered. That is true, but what are we to make of the fact that the prophets were led away into captivity and that the apostles also suffered torments? Surely we cannot doubt that God had the greatest concern for them, since it was for God that they bore these afflictions. But perhaps you claim this as an additional proof that God neglects everything that happens in this life and reserves his whole care for the judgment to come, since the good have always suffered, as the wicked have performed, all things evil. This idea does not seem to be that of an unbeliever, especially as it admits the future judgment of God. But we say that the human race is to be judged by Christ, while yet maintaining that now also God rules and ordains all things in accordance with his reason. While we declare that he will judge in the future, we also teach that he always has judged us in this life. As God always governs, so too he always judges, for his government is itself judgment.
In how many ways do you wish this proved, by reason, or by examples, or by authorities? If you wish it proved by reason, who is so lacking in ordinary human intelligence and so utterly averse to the truth of which we speak, that he does not recognize and see that the surpassing beauty of the created world, the inestimable grandeur of the heavens above and of the regions below are ruled by the same power that created them? He who devised their elements will himself be their governor. He will guide all things by a providence and reason consistent with the majestic power by which he founded them. And certainly, since even in those matters that are conducted by human activity, absolutely nothing exists without reason, and all things derive their security from providence, even as the body derives its life from the soul; so in this world not only |48 empires and provinces, civil and military affairs, but also the lesser offices and private homes, the very sheep and the smaller sorts of domestic animals are controlled by no other means than human ordinance and wisdom, as by a guiding hand on the tiller. All this beyond a doubt is in accordance with the will and judgment of the most high God, that the whole human race should govern the lesser parts, or limbs of the world, following the example of God's government of the whole body of the universe.
But, you suggest, in the beginning the governance of his creatures was so determined and arranged by God; yet after he had formed and perfected the whole scheme of things, he abdicated, and renounced the administration of earthly matters. I suppose you mean to imply that he fled from the idea of toil and repudiated it, that he sought to avoid the annoyance of constant effort. Or was it that, occupied with other business, he abandoned a part of his affairs, since he could not attend to the whole?
5. God then puts far from himself, you say, all thought of mortal men. In that case what rational ground is there for our belief in his divinity? What reason is there for worshipping Christ, or what hope of winning his favor? For if God in this life neglects the human race, why do we daily stretch out our hands toward heaven? Why do we pray so often for the mercy of God? Why do we hasten to the churches? Why kneel in prayer before the altars? There is no reason for praying if the hope of an answer to prayer is taken from us. You see what vain folly lies in the urging of this idea; truly, if it is accepted, nothing at all remains of our religion. But perhaps you take refuge in the argument that we honor God in the fear of a future judgment, and perform all the ritual of our daily worship to gain absolution on the judgment day hereafter. In that case, what was the meaning of the daily preaching of Paul the apostle in the church, and his command that we offer constantly to God our prayers, our entreaties, our requests and our thanksgivings? |49
What is the purpose of all this? What else than, as he himself says, "that we may live a quiet and peaceable life in all chastity?" For our present needs, as we see, he orders us to pray and beseech the Lord. Surely he would not command this if he were not sure that God hearkens to prayer. How can any one suppose that the ears of God are open for the granting of boons at some future time, but deaf and blocked against immediate petitions? Or what leads us when praying in the church to ask God for present safety, if we think that he does not listen at all to our prayers? In that case we should make no vows for our safety and prosperity.
Perhaps, to the end that the modesty of the request may win favor for the voice of the petitioner, we should rather pray thus: "Lord, we do not seek prosperity in this life, nor beseech you for immediate favors, for we know that your ears are closed to such petitions and that you do not listen to such prayers, but we ask only for those favors that shall be granted us after our death."
Granted that such a petition is not without value, on what rational basis does it rest? For if God is without interest in this life, and closes his ears to the prayers of his suppliants, then doubtless he who does not hear our present pleas is deaf also to our prayers for the future. Are we to believe that Christ listens or denies his attention according to the diverse nature of our prayers, that lie closes his ears when we ask for present boons, and opens them when we ask for blessings to come? But enough of this. The arguments are so stupid and frivolous that one needs to beware lest what is said for the honor of God seem injurious to him. For so great and terrible is the reverence due to his sacred majesty that we should not only shudder at the arguments of our opponents, but should also make our defence of religion with due fear and circumspection.
If, therefore, it is stupid and impious to believe that the divine love despises the care of human affairs, then God does not despise |50 it; moreover, if he does not scorn it, he governs; if he governs, he judges by the very exercise of his government, since there can be no rule without the constant exercise of judgment on the part of the ruler.
6. Perhaps some one may think a proof too insecure that rests on reason alone without the support of authority. Let us see how God has ruled the world from the beginning; for by demonstrating that he has always ruled the universe, we shall prove that he has at the same time exercised judgment.
What is the testimony of the Scriptures? "Therefore God formed man of clay and breathed into him the breath of life." And what followed? " He placed him in a paradise of pleasure." What next? What else than that he gave him law, filled him with his commands, formed him by his instruction? But what happened then? Man transgressed the sacred ordinance, underwent judgment, lost paradise and suffered the penalty of damnation. Who can fail to see God as both governor and judge in this whole account? For he placed Adam in paradise in innocence; he expelled him in guilt. In Adam's establishment we see the divine ordinance; in his expulsion, the divine judgment. For when God set man in a place of delight, he ordained his way of life; but when he expelled him in guilt from that realm, he exercised judgment. This then is the story of the first man, that is, of the father.
What of the second, the son? "In process of time it came to pass," say the Holy Scriptures, "that Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering: but unto Cain and his offering he had not respect."
Before I speak of the more obvious judgment of God, I think that even in the account just given there is a certain indication of |51 judgment; for in the act of receiving one brother's sacrifice and rejecting the other God gave a most open verdict as to the justice of the one and the injustice of the other. But this was not enough. Thereafter Cain paved the way for his later crimes by leading his brother into the wilderness; in the friendly protection of the desert he committed his murder. He proved himself at once the most wicked and most stupid of men, since he thought he had sufficient secrecy for the most evil and abhorrent act if he avoided the sight of men when about to commit fratricide with God as his witness.
Whence I think he had this same idea that is now so prevalent, that God does not behold things done on earth and does not see any of the acts of wicked men. Nor is there any doubt of this, since, when he was admitted to speech with God after the commission of his crime, he answered that he knew nothing of his brother's death. He was so sure of God's ignorance of his deed, that he thought the most deadly wrong could be hidden by a mere lie.
But the event proved other than he anticipated. For though he thought his fratricide unseen by God, his condemnation taught him that God had seen. I now have one question to ask of those who deny that human affairs are regarded by God or ruled or judged by him: are all the circumstances different in these accounts that we have given? For I think that he is present who is concerned in the sacrifice; he rules who rebukes Cain after his sacrifice; he is anxious who requires the victim of the murderer; he judges who condemns the wicked slayer by a just verdict.
In this incident, indeed, there is yet another point convenient to our argument. Surely we are not to wonder that holy men are now suffering certain hardships, since we see that God even at that time permitted the first of his saints to be most wickedly slain. As to the reason why he permits such actions, it is not within the power of human weakness to discover fully, nor is this a fit occasion for such discussion. For the present it is enough to prove that deeds |52 of this sort do not occur because of the negligence or inattention of God, but are permitted by the dispensation of his wisdom. Moreover, we can by no means call him unjust, for the will of God is the highest justice; nor does a divine action cease to be righteous because man is incapable of grasping the workings of the divine justice. But let us return to the main argument.
7. We have seen in the accounts already given that nothing is done without the care of God, but that some of these actions were so arranged by his divine wisdom, some endured by his forbearance, some punished by his sentence. Certain people, perhaps, think that these few cases do not sufficiently establish our contention; let us see if we can make it completely clear through the experience of all men.
When, therefore, the human race had increased and multiplied alike in numbers and in wickedness, as the Holy Scripture says: "God seeing that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually, repented that he had made man on the earth, and it grieved him at his heart, and he said: 'I will destroy man whom. I have created, from the face of the earth.' "
Let us consider how both the care of God and his severity are equally shown in the whole account. For first we read, "moreover God seeing"; secondly, "it grieved him at his heart"; and thirdly, "he said, 'I will destroy man whom I have created.'" In the first statement, that God sees all things, his care is shown; in the statement that he grieves is shown the terror of his wrath; that he punishes, his severity as a judge. "God therefore repented," says the Holy Scripture, "that he had made man on the earth"; this does not indicate that God is subject to repentance or any other emotion, but rather that the divine word, to further our understanding of the true meaning of the Scriptures, speaks to us in terms of human feeling and shows the force of God's anger under |53 the name of repentance; moreover, the divine wrath is the punishment of the sinner.
What followed then? When God saw that the earth was corrupt he said to Noah: "The end of all flesh is come before me; for the earth is filled with violence through them: and behold, I will destroy them with the earth." What happened next? "All the fountains of the great deep were broken up, and the flood-gates of heaven were opened and the rain was upon the earth forty days and forty nights." And a little later: "All flesh died that moved upon the earth." And again: "And Noah only remained alive, and they that were with him in the ark."
Now I wish to ask those who say that God neglects human fortunes whether they believe that at this time he cared for earthly matters and judged them? I think he not merely judged but gave a twofold judgment; for in preserving the good he proved himself a generous giver of rewards, and in destroying the wicked, a severe judge.
Perhaps these instances may seem to stupid wits to lack authority, since they happened before the Flood ---- in another age, as it were. As if we could assume that God was different at that time, and afterwards ceased to desire to exercise the same care for the world! Indeed, by the divine grace I could prove my statements by examples from all generations since the Flood, but their great number forbids. However, certain of the more important instances will suffice, for since God is undoubtedly the same in the greater and the lesser cases, the lesser may be inferred from the greater.
8. After the Flood God blessed the generation of men, and when this blessing had brought forth an immeasurable host of men, God spoke to Abraham from heaven, ordering him to leave his own land and go to a strange country. He was called, he followed; he |54 was guided and established; from a poor man he became rich; from an obscure man, powerful. Though reduced by his journeyings to the lowest estate, he came to be most high in honor. Yet in order that the previous gifts of God to him should not seem undeserved generosity, he who rejoiced in prosperity was tested in adversity. Then came toil, danger and fear; he was vexed by travelling, worn out by exile, visited with shame, and deprived of his wife. God ordered him to sacrifice his son; the father offered his child, and so far as the resolution of his heart was concerned, performed the sacrifice. Again came periods of exile, again fear, the hatred of the Philistines, the rapine of Abimelech ---- many evils, yet compensated by equal consolations, for though he was afflicted in many things, yet was he rewarded for them all.
What conclusion are we to draw? In all the events which we have recounted, is not God seen examining Abraham, inviting and leading him, anxious for him, his sponsor, protector, benefactor, testing and exalting him, at once his avenger and his judge? Surely he examined him, for he chose him as the one best man of them all; he invited him, for he called him; he was his guide, leading him through in safety to unknown lands; anxious for him, for he visited him by the oak tree; his sponsor, in promises of things to come; his protector, guarding him among barbarous races; his benefactor, in that he enriched him; his examiner, in that he wished to test him by harsh trials; his exalter, for he made him powerful beyond all men; his avenger, for he avenged him on his adversaries; his judge, for in avenging him he exercised judgment.
Moreover, God at once added another item to this history when he said: "The cry of Sodom and Gomorrah is grown great, and their sin is increased overmuch." The cry of Sodom and Gomorrah, he said, is grown great. He said well that sins cry out, for without doubt the cry of sinners is great, as it ascends from earth to heaven. Why does he speak of men's sins as crying out? |55 Certainly because he means that his ears are smitten by the cries of our sins, that the punishment of sinners may not be delayed. Truly, it is a cry, and a great cry, when the fatherly love of God is overcome by the cries of sin, so that he is compelled to punish the sinners.