Against Marcion 2.17

These points, thus examined, show that the whole order of God as judge is the worker — and, to put it more worthily, the protector — of that universal and supreme goodness which the Marcionites refuse to acknowledge in the same God, as though it were set apart from judicial feelings and pure in its own state: the God who rains on the good and the evil and makes his sun rise on the just and the unjust — which the other god does not do at all. For although Marcion dared to erase from the gospel this testimony of Christ to the Creator, the world itself is inscribed with it, and it is read by every conscience. And this very patience of the Creator will serve for Marcion's condemnation — that patience which waits for the sinner's repentance rather than his death and prefers mercy to sacrifice; which turned away the destruction already decreed for the Ninevites, granted Hezekiah a span of life for his tears, and restored his kingdom to the tyrant of Babylon when he had repented. I mean that mercy which granted to the people the son of Saul, who was to die because of a vow; which released David with pardon when he confessed his sins against the house of Uriah; and which restored Israel itself as often as it judged it, and cherished it again as often as it rebuked it. Do not, then, look only at the judge; turn also to the examples of the supremely good. As you note when he avenges, consider when he pardons; set his gentleness against his austerity. When you have found both in the Creator, you will find in him also that for which you believe in another god.

Come, finally, to an inspection of his teachings, disciplines, precepts, and counsels. Perhaps you will say that these are also laid down by human laws. But before all the Lycurguses and Solons came Moses and God. There is no later age that does not receive from the first beginnings. At any rate, my Creator did not learn from your god to prescribe: “You shall not kill, you shall not commit adultery, you shall not steal, you shall not bear false witness, you shall not covet what is another's, honour father and mother,” and “You shall love your neighbour as yourself.” To these principal counsels of innocence and chastity, of justice and piety, are added prescriptions of humanity as well: when every seventh year slaves are set free; when at the same season the land is left alone, making room for the needy; when even the ox that treads out the grain has the bonds of its mouth loosed, for the fruit of its present labour — so that humanity, practised first on animals, might more easily be taught to bring relief to men.