Chapter XX.--Another Subject for Discussion Proposed.
When Simon heard this, he said: "Far be it from me to become his or your disciple. For I am not ignorant of what I ought to know; but the inquiries which I made as a learner were made that I may see if you can prove that actual sight is more distinct than apparition. [1368] But you spoke according to your own pleasure; you did not prove. And now, to-morrow I shall come to your opinions in regard to God, whom you affirmed to be the framer of the world; and in my discussion with you, I shall show that he is not the highest, nor good, and that your teacher made the same statements as I now do; and I shall prove that you have not understood him." On saying this he went away, not wishing to listen to what might be said to the propositions which he had laid down.
[1368] This passage is corrupt in the text. Dressel reads, "that activity is more distinct than apparition." By activity would be meant, "acting while one is awake, and in full possession of his sense;" and thus the meaning would be nearly the same as in our translation.
Homily XVIII.
Chapter I.--Simon Maintains that the Framer of the World is Not the Highest God.
At break of day, when Peter went forth to discourse, Simon anticipated him, and said: "When I went away yesterday, I promised to you to return to-day, and in a discussion show that he who framed the world is not the highest God, but that the highest God is another who alone is good, and who has remained unknown up to this time. At once, then, state to me whether you maintain that the framer of the world is the same as the lawgiver or not? If, then, he is the lawgiver, he is just; but if he is just, he is not good. But if he is not good, then it was another that Jesus proclaimed, when he said, [1369] Do not call me good; for one is good, the Father who is in the heavens.' Now a lawgiver cannot be both just and good, for these qualities do not harmonize." [1370] And Peter said: "First tell us what are the actions which in your opinion constitute a person good, and what are those which constitute him just, in order that thus we may address our words to the same mark." And Simon said: "Do you state first what in your opinion is goodness, and what justice."
[1369] Matt. xix. 17.
[1370] [Comp. xvii. 5, and Recognitions, iii. 37, 38.--R.]
Chapter II.--Definition of Goodness and Justice.
And Peter said: "That I may not waste my time in contentious discussions, while I make the fair demand that you should give answers to my propositions, I shall myself answer those questions which I put, as is your wish. I then affirm that the man who bestows [1371] goods is good, just as I see the Framer of the world doing when He gives the sun to the good, and the rain to the just and unjust." And Simon said: "It is most unjust that he should give the same things to the just and the unjust." And Peter said: "Do you, then, in your turn state to us what course of conduct would constitute Him good." And Simon said: "It is you that must state this." And Peter said: "I will. He who gives the same things to the good and just, and also to the evil and unjust, is not even just according to you; but you would with reason call Him just if He gave goods to the good and evils to the evil. What course of conduct, then, would He adopt, if He does not adopt the plan of giving things temporal to the evil, if perchance they should be converted, and things eternal to the good, if at least they remain good? And thus by giving to all, but by gratifying the more excellent, [1372] His justice is good; and all the more long-suffering in this, that to sinners who repent He freely grants forgiveness of their sins, and to those who have acted well He assigns even eternal life. But judging at last, and giving to each one what he deserves, He is just. If, then, this is right, confess it; but if it appears to you not to be right, refute it."
[1371] There is a lacuna in one of the mss. here, which is supplied in various ways. We have inserted the word "goods."
[1372] This translation of Cotelerius is doubtful. More correctly it would be, "by gratifying different people," which does not make sense. Wieseler proposes, "by gratifying in different ways."