48. Nay, the wiser of the Hebrews tell us that there was of old among the Hebrews a most excellent and praiseworthy law, [2653] that every age was not entrusted with the whole of Scripture, inasmuch as this would not be the more profitable course, since the whole of it is not at once intelligible to everyone, and its more recondite parts would, by their apparent meaning, do a very great injury to most people. Some portions therefore, whose exterior [2654] is unexceptionable, are from the first permitted and common to all; while others are only entrusted to those who have attained their twenty-fifth year, viz., such as hide their mystical beauty under a mean-looking cloak, to be the reward of diligence and an illustrious life; flashing forth and presenting itself only to those whose mind has been purified, on the ground that this age alone [2655] can be superior to the body, and properly rise from the letter to the spirit.
49. Among us, however, there is no boundary line between giving and receiving instruction, like the stones of old between the tribes within and beyond the Jordan: nor is a certain part entrusted to some, another to others; nor any rule for degrees [2656] of experience; but the matter has been so disturbed and thrown into confusion, that most of us, not to say all, almost before we have lost our childish curls and lisp, before we have entered the house of God, before we know even the names of the Sacred Books, before we have learnt the character and authors of the Old and New Testaments: (for my present point is not our want of cleansing from the mire and marks of spiritual shame which our viciousness has contracted) if, I say, we have furnished ourselves with two or three expressions of pious authors, and that by hearsay, not by study; if we have had a brief experience of David, or clad ourselves properly in a cloaklet, or are wearing at least a philosopher's girdle, or have girt about us some form and appearance of piety--phew! how we take the chair and show our spirit! Samuel was holy even in his swaddling-clothes: [2657] we are at once wise teachers, of high estimation in Divine things, the first of scribes and lawyers; we ordain ourselves men of heaven and seek to be called Rabbi by men; [2658] the letter is nowhere, everything is to be understood spiritually, and our dreams are utter drivel, and we should be annoyed if we were not lauded to excess. This is the case with the better and more simple of us: what of those who are more spiritual and noble? [2659] After frequently condemning us, as men of no account, they have forsaken us, and abhor fellowship with impious people such as we are.
50. Now, if we were to speak gently to one of them, advancing, as follows, step by step in argument: "Tell me, my good sir, do you call dancing anything, and flute-playing?" "Certainly," they would say. "What then of wisdom and being wise, which we venture to define as a knowledge of things divine and human?" This also they will admit. "Are then these accomplishments better than and superior to wisdom, or wisdom by far better than these?" "Better even than all things," I know well that they will say. Up to this point they are judicious. "Well, dancing and flute-playing require to be taught and learnt, a process which takes time, and much toil in the sweat of the brow, and sometimes the payment of fees, and entreaties for initiation, and long absence from home, and all else which must be done and borne for the acquisition of experience: but as for wisdom, which is chief of all things, and holds in her embrace everything which is good, so that even God himself prefers this title to all the names which He is called; are we to suppose that it is a matter of such slight consequence, and so accessible, that we need but wish, and we would be wise?" "It would be utter folly to do so." If we, or any learned and prudent man, were to say this to them, and try by degrees to cleanse them from their error, it would be sowing upon rocks, [2660] and speaking to ears of men who will not hear: [2661] so far are they from being even wise enough to perceive their own ignorance. And we may rightly, in my opinion, apply to them the saying of Solomon: There is an evil which I have seen under the sun, [2662] a man wise in his own conceit; [2663] and a still greater evil is to charge with the instruction of others a man who is not even aware of his own ignorance.
51. This is a state of mind which demands, in special degree, our tears and groans, and has often stirred my pity, from the conviction that imagination robs us in great measure of reality, and that vain glory is a great hindrance to men's attainment of virtue. To heal and stay this disease needs a Peter or Paul, those great disciples of Christ, who in addition to guidance in word and deed, received their grace, [2664] and became all things to all men, that they might gain all. [2665] But for other men like ourselves, it is a great thing to be rightly guided and led by those who have been charged with the correction and setting right of things such as these.
52. Since, however, I have mentioned Paul, and men like him, I will, with your permission, pass by all others who have been foremost as lawgivers, prophets, or leaders, or in any similar office--for instance, Moses, Aaron, Joshua, Elijah, Elisha, the Judges, Samuel, David, the company of Prophets, John, the Twelve Apostles, and their successors, who with many toils and labors exercised their authority, each in his own time; all these I pass by, to set forth Paul as the witness to my assertions, and for us to consider by his example how important a matter is the care of souls, and whether it requires slight attention and little judgment. But that we may recognize and perceive this, let us hear what Paul himself says of Paul.
53. I say nothing of his labours, his watchings, his sufferings in hunger and thirst, in cold and nakedness, his assailants from without, his adversaries within. [2666] I pass over the persecutions, councils, prisons, bonds, accusers, tribunals, the daily and hourly deaths, the basket, the stonings, beatings with rods, the travelling about, the perils by land and sea, the deep, the shipwrecks, the perils of rivers, perils of robbers, perils from his countrymen, perils among false brethren, the living by his own hands, the gospel without charge, [2667] the being a spectacle to both angels and men, [2668] set in the midst between God and men to champion His cause, [2669] and to unite them to Him, and make them His own peculiar people, [2670] beside those things that are without. [2671] For who could worthily detail these matters, the daily pressure, [2672] the individual solicitude, the care of all the churches, the universal sympathy, and brotherly love? Did anyone stumble, Paul also was weak; did another suffer scandal, it was Paul who was on fire.
54. What of the laboriousness of his teaching? The manifold character of his ministry? His loving kindness? And on the other hand his strictness? And the combination and blending of the two; in such wise that his gentleness should not enervate, nor his severity exasperate? He gives laws for slaves and masters, [2673] rulers and ruled, [2674] husbands and wives, [2675] parents and children, [2676] marriage and celibacy, [2677] self-discipline and indulgence, [2678] wisdom and ignorance, [2679] circumcision and uncircumcision, [2680] Christ and the world, the flesh and the spirit. [2681] On behalf of some he gives thanks, others he upbraids. Some he names his joy and crown, [2682] others he charges with folly. [2683] Some who hold a straight course he accompanies, sharing in their zeal; others he checks, who are going wrong. At one time he excommunicates, [2684] at another he confirms his love; [2685] at one time he grieves, at another rejoices; at one time he feeds with milk, at another he handles mysteries; [2686] at one time he condescends, at another he raises to his own level; at one time he threatens a rod, [2687] at another he offers the spirit of meekness; at one time he is haughty toward the lofty, at another lowly toward the lowly. Now he is least of the apostles, [2688] now he offers a proof of Christ speaking in him; [2689] now he longs for departure and is being poured forth as a libation, [2690] now he thinks it more necessary for their sakes to abide in the flesh. For he seeks not his own interests, but those of his children, [2691] whom he has begotten in Christ by the gospel. [2692] This is the aim of all his spiritual authority, in everything to neglect his own in comparison with the advantage of others.
55. He glories in his infirmities and distresses. He takes pleasure in the dying of Jesus, [2693] as if it were a kind of ornament. He is lofty in carnal things, [2694] he rejoices in things spiritual; he is not rude in knowledge, [2695] and claims to see in a mirror, darkly. [2696] He is bold in spirit, and buffets his body, [2697] throwing it as an antagonist. What is the lesson and instruction he would thus impress upon us? Not to be proud of earthly things, or puffed up by knowledge, or excite the flesh against the spirit. He fights for all, prays for all, is jealous for all, is kindled on behalf of all, whether without law, or under the law; a preacher of the Gentiles, [2698] a patron of the Jews. He even was exceedingly bold on behalf of his brethren according to the flesh, [2699] if I may myself be bold enough to say so, in his loving prayer that they might in his stead be brought to Christ. What magnanimity! what fervor of spirit! He imitates Christ, who became a curse for us, [2700] who took our infirmities and bore our sicknesses; [2701] or, to use more measured terms, he is ready, next to Christ, to suffer anything, even as one of the ungodly, for them, if only they be saved.
56. Why should I enter into detail? He lived not to himself, but to Christ and his preaching. He crucified the world to himself, [2702] and being crucified to the world and the things which are seen, he thought all things little, [2703] and too small to be desired; even though from Jerusalem and round about unto Illyricum [2704] he had fully preached the Gospel, even though he had been prematurely caught up to the third heaven, and had a vision of Paradise, and had heard unspeakable words. [2705] Such was Paul, and everyone of like spirit with him. But we fear that, in comparison with them, we may be foolish princes of Zoan, [2706] or extortioners, who exact the fruits of the ground, or falsely bless the people: [2707] and further make themselves happy, and confuse the way of your feet, [2708] or mockers ruling over you, or children in authority, [2709] immature in mind, not even having bread and clothing enough to be rulers over any; [2710] or prophets teaching lies, [2711] or rebellious princes, [2712] deserving to share the reproach of their elders for the straitness of the famine, [2713] or priests very far from speaking comfortably [2714] to Jerusalem, according to the reproaches and protests urged by Isaiah, who was purged by the Seraphim with a live coal. [2715]
57. Is the undertaking then so serious and laborious to a sensitive and sad heart--a very rottenness to the bones [2716] of a sensible man: while the danger is slight, and a fall not worth consideration? Nay the blessed Hosea inspires me with serious alarm, where he says that to us priests and rulers pertaineth the judgment, [2717] because we have been a snare to the watchtower; and as a net spread upon Tabor, which has been firmly fixed by the hunters of men's souls, and he threatens to cut off the wicked prophets, [2718] and devour their judges with fire, and to cease for a while from anointing a king and princes, [2719] because they ruled for themselves, and not by Him.
58. Hence again the divine Micah, unable to brook the building of Zion with blood, however you interpret the phrase, and of Jerusalem with iniquity, while the heads thereof judge for reward, and the priests teach for hire, and the prophets divine for money--what does he say will be the result of this? Zion shall be plowed as a field, and Jerusalem be as a lodge in a garden, and the mountain of the house be reckoned as a glade in a thicket. [2721] He bewails also the scarcity of the upright, there being scarcely a stalk or a gleaning grape left, since both the prince asketh, and the judge curries favour, [2722] so that his language is almost the same as the mighty David's: Save me, O Lord, for the godly man ceaseth: [2723] and says that therefore their blessings shall fail them, as if wasted by the moth.