4. But all these things will
be more clearly and distinctly noticed when we have proceeded
further. For we shall show that Christ did not teach the nations
impiety, but delivered ignorant and wretched men from those who most
wickedly wronged them.3413
We do not believe, you say, that
what He says is true. What, then? Have you no doubt as to
the things which
3414
| 3414
Lit., “Are the things clear with you which,”
etc. |
you say are
not true, while, as they are
only at
hand, and not yet
disclosed
3415
| 3415
So the ms., followed by both Roman edd.,
Hildebrand and Oehler, reading passa, which Cujacius
(referring it to patior, as the editors seem to have done
generally) would explain as meaning “past,” while in all
other editions cassa, “vain,” is read. |
they can by no
means be disproved? But He, too, does not
prove what He
promises. It is so; for, as I said, there can be no
proof of
things still in the future. Since, then, the
nature of the
future is such that it cannot be grasped and comprehended by any
anticipation,
3416
| 3416
Lit., “the touching of no anticipation.” |
is it not more
rational,
3417
| 3417
Lit., “purer reasoning.” |
of two things
uncertain and hanging in doubtful
suspense, rather to believe that
which carries
with it some hopes, than that which
brings
none at all? For in the one case there is no
danger, if that
which is said to be at
hand should
prove vain and groundless; in the
other there is the greatest loss, even
3418
| 3418
Lit., “that is.” This clause Meursius rejects as a
gloss. |
the loss of
salvation, if, when the
time has come, it be shown that there was nothing false
in what was
declared.
3419
| 3419
i.e., If you believe Christ’s promises, your belief makes you
lose nothing should it prove groundless; but if you disbelieve them,
then the consequences to you will be terrible if they are sure.
This would seem too clear to need remark, were it not for the confusion
of Orelli in particular as to the meaning of the passage. |
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