Chapter XIII.
The ideas of those philosophers are refuted who deny to God the care of the whole world, or of any of its parts.
47. But let us return to our point, lest we seem to have lost sight of the break we made in answering the ideas of those who, seeing some wicked men, rich, joyous, full of honours, and powerful, whilst many upright men are in want and are weak,--suppose therefore that God either cares nothing about us (which is what the Epicureans say), or that He is ignorant of men's actions as the wicked say--or that, if He knows all things, He is an unjust judge in allowing the good to be in want and the wicked to have abundance. But it did not seem out of place to make a digression to meet an idea of this kind and to contrast it with the feelings of those very persons whom they consider happy--for they think themselves wretched. I suppose they would believe themselves more readily than us.
48. After this digression I consider it an easy matter to refute the rest--above all the declaration of those who think that God has no care whatever for the world. For instance, Aristotle declares that His providence extends only to the moon. But what workman is there who gives no care to his work? Who would forsake and abandon what he believes himself to have produced? If it is derogatory to rule, is it not more so to have created? Though there is no wrong involved in not creating anything, it is surely the height of cruelty not to care for what one has created.
49. But if some deny God to be the Creator, and so count themselves amongst the beasts and irrational creatures, what shall we say of those who condemn themselves to such indignity? They themselves declare that God pervades all things, that all depend upon His power, that His might and majesty penetrate all the elements,--lands, heaven, and seas; yet they think it derogatory to Him to enter into man's spirit, which is the noblest thing He has given us, and to be there with the full knowledge of the divine Majesty.
50. But philosophers who are held to be reasonable laugh at the teacher [86] of these ideas as besotted and licentious. But what shall I say of Aristotle's idea? He thinks that God is satisfied with His own narrow bounds, and lives within the prescribed limits of His kingdom. This, however, is also what the poets' tales tell us. For they relate that the world is divided between three gods, so that it has fallen to the lot of one to restrain and rule heaven, to another the sea, and to a third the lower regions. They have also to take care not to stir up war one with the other by allowing thoughts and cares about the belongings of others to take hold of them. In the same way, Aristotle also declares that God has no care for the earth, as He has none for the sea or the lower regions. How is it that these philosophers shut out of their ranks the poets whose footsteps they follow? [87]
[86] It is only fair to state that the character of Epicurus is mainly known in modern times from opponents or persons who did not understand him. See the account in Dict. of Gr. and Rom. Biography.
[87] Arist. Metaph. i. 2. An allusion to Aristotle's saying that "the poets lie much."
Chapter XIV.
Nothing escapes God's knowledge. This is proved by the witness of the Scriptures and the analogy of the sun, which, although created, yet by its light or heat enters into all things.
51. Next comes the answer to the question, whether God, not having failed to show care for His work, now fails to have knowledge of it? Thus it is written: "He that planted the ear, shall He not hear? He that made the eye, shall He not regard?" [88]
52. This false idea was not unknown to the holy prophets. David himself introduces men to speak whom pride has filled and claimed for its own. For what shows greater pride than when men who are living in sin think it unfit that other sinners should live, and say: "Lord, how long shall the ungodly, how long shall the ungodly triumph?" [89] And later on: "And yet they say, the Lord shall not see: neither shall the God of Jacob regard it." [90] Whom the prophet answers, saying: "Take heed, ye unwise among the people: O ye fools, when will ye understand? He that planted the ear, shall He not hear? or He that made the eye, shall He not see? He that rebuketh the nations, shall He not punish?--He that teacheth man knowledge? The Lord knoweth the thoughts of man that they are vain." [91] Does He Who discerns whatsoever is vain not know what is holy, and is He ignorant of what He Himself has made? Can the workman be ignorant of his own work? This one is a man, yet he discerns what is hidden in his work; and God--shall He not know His own work? Is there more depth, then, in the work than in its author? Has He made something superior to Himself; the value of which, as its Author, He was ignorant of, and whose condition He knew not, though He was its Director? So much for these persons.
53. But we are satisfied with the witness of Him Who says: "I search out the heart and the reins." [92] In the Gospel, also, the Lord Jesus says: "Why think ye evil in your hearts? For He knew they were thinking evil." [93] The evangelist also witnesses to this, saying: "For Jesus knew their thoughts." [94]
54. The idea of these people will not trouble us much if we look at their actions. They will not have Him to be judge over them, Whom nothing deceives; they will not grant to Him the knowledge of things hidden, for they are afraid their own hidden things may be brought to light. But the Lord, also, "knowing their works, has given them over unto darkness. In the night," he says, "he will be as a thief, and the eye of the adulterer will watch for the darkness, saying, No eye shall see me; he hath covered up his face." [95] For every one that avoids the light loves darkness, seeking to be hid, though he cannot be hid from God, Who knows not only what is transacted, but also what will be thought of, both in the depths of space and in the minds of men. Thus, again, he who speaks in the book Ecclesiasticus says: "Who seeth me? The darkness hath covered me, and the walls have hidden me; whom do I fear?" [96] But although lying on his bed he may think thus, he is caught where he never thought of it. "It shall be," it says, "a shame to him because he knew not what the fear of the Lord was." [97]
55. But what can be more foolish than to suppose that anything escapes God's notice, when the sun which supplies the light enters even hidden spots, and the strength of its heat reaches to the foundations of a house and its inner chambers? Who can deny that the depths of the earth, which the winter's ice has bound together, are warmed by the mildness of spring? Surely the very heart of a tree feels the force of heat or cold, to such an extent that its roots are either nipped with the cold or sprout forth in the warmth of the sun. In short, wherever the mildness of heaven smiles on the earth, there the earth produces in abundance fruits of different kinds.
56. If, then, the sun's rays pour their light over all the earth and enter into its hidden spots; if they cannot be checked by iron bars or the barrier of heavy doors from getting within, how can it be impossible for the Glory of God, which is instinct with life, to enter into the thoughts and hearts of men that He Himself has created? And how shall it not see what He Himself has created? Did He make His works to be better and more powerful than He Himself is, Who made them (in this event) so as to escape the notice of their Creator whensoever they will? Did He implant such perfection and power in our mind that He Himself could not comprehend it when He wished?
[88] Ps. xciv. [xciii.] 9.
[89] Ps. xciv. [xciii] 3.
[90] Ps. xciv. [xciii.] 7.
[91] Ps. xciv. [xciii.] 8-11.
[92] Jer. xvii. 10.
[93] S. Matt. ix. 4.
[94] S. Luke vi. 8.
[95] Job xxiv. 14, 15.
[96] Ecclus. xxiii. 18.
[97] Ecclus. xxiii. 31.