On the contrary, he deplores, as if it had already taken place, the future abolition of those things by the observance of which there was maintained in Egypt a resemblance of heaven,--he bears witness to Christianity by a kind of mournful prophecy.
Now it was with reference to such that the apostle said, that "knowing God, they glorified Him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened; professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into the likeness of the image of corruptible man,"(2) and so on, for the whole passage is too long to quote.For Hermes makes many such statements agreeable to the truth concerning the one true God who fashioned this world.And I know not how he has become so bewildered by that "darkening of the heart" as to stumble into the expression of a desire that men should always continue in subjection to those gods which he confesses to be made by men, and to bewail their future removal;as if there could be anything more wretched than mankind tyrannized over by the work of his own hands, since man, by worshipping the works of his own hands, may more easily cease to be man, than the works of his hands can, through his worship of them, become gods.For it can sooner happen that man, who has received an honorable position, may, through lack of understanding, become comparable to the beasts, than that the works of man may become preferable to the work of God, made in His own image, that is, to man himself.Wherefore deservedly is man left to fall away from Him who made Him, when he prefers to himself that which he himself has made.
For these vain, deceitful, pernicious, sacrilegious things did the Egyptian Hermes sorrow, because he knew that the time was coming when they should be removed.But his sorrow was as impudently expressed as his knowledge was imprudently obtained; for it was not the Holy Spirit who revealed these things to him, as He had done to the holy prophets, who, foreseeing these things, said with exultation, "If a man shall make gods, lo, they are no gods;(3) and in another place, "And it shall come to pass in that day, saith the Lord, that I will cut off the names of the idols out of the land, and they shall no more be remembered."(4) But the holy Isaiah prophesies expressly concerning Egypt in reference to this matter, saying, "And the idols of Egypt shall be moved at His presence, and their heart shall be overcome in them,"(5) and other things to the same effect.
And with the prophet are to be classed those who rejoiced that that which they knew was to come had actually come,--as Simeon, or Anna, who immediately recognized Jesus when He was born, or Elisabeth, who in the Spirit recognized Him when He was conceived, or Peter, who said by the revelation of the Father, "Thou art Christ, the Son of the living God."(1) But to this Egyptian those spirits indicated the time of their own destruction, who also, when the Lord was present in the flesh, said with trembling, "Art Thou come hither to destroy us before the time?"(2)meaning by destruction before the time, either that very destruction which they expected to come, but which they did not think would come so suddenly as it appeared to have done, or only that destruction which consisted in their being brought into contempt by being made known.And, indeed, this was a destruction before the time, that is, before the time of judgment, when they are to be punished with eternal damnation, together with all men who are implicated in their wickedness, as the true religion declares, which neither errs nor leads into error; for it is not like him who, blown hither and thither by every wind of doctrine, and mixing true things with things which are false, bewails as about to perish a religion, which he afterwards confesses to be error.
CHAP.24.--HOW HERMES OPENLY CONFESSED THE ERROR OF HIS FOREFATHERS, THE COMINGDESTRUCTION OF WHICH HE NEVERTHELESS BEWAILED.
After a long interval, Hermes again comes back to the subject of the gods which men have made, saying as follows: "But enough on this subject.Let us return to man and to reason, that divine gift on account of which man has been called a rational animal.For the things which have been said concerning man, wonderful though they are, are less wonderful than those which have been said concerning reason.For man to discover the divine nature, and to make it, surpasses the wonder of all other wonderful things.Because, therefore, our forefathers erred very far with respect to the knowledge of the gods, through incredulity and through want of attention to their worship and service, they invented this art of making gods; and this art once invented, they associated with it a suitable virtue borrowed from universal nature, and being incapable of making souls, they evoked those of demons or of angels, and united them with these holy images and divine mysteries, in order that through these souls the images might have power to do good or harm to men." I know not whether the demons themselves could have been made, even by adjuration, to confess as he has confessed in these words:
