Church Fathers: Post-Nicene Fathers Vol 01: 21.03.18 Oration of Constantine 2

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Church Fathers: Post-Nicene Fathers Vol 01: 21.03.18 Oration of Constantine 2

TOPIC: Post-Nicene Fathers Vol 01 (Other Topics in this Collection)
SUBJECT: 21.03.18 Oration of Constantine 2

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Chapter XI. On the Coming of Our Lord in the Flesh; Its Nature and Cause.^{hyperlink

Whoever, then, has pursued a course unworthy of a life of virtue, and is conscious of having lived an irregular and disorderly life, let him repent, and turn with enlightened spiritual vision to God; and let him abandon his past career of wickedness, content if he attain to wisdom even in his declining years. We, however, have received no aid from human instruction; nay, whatever graces of character are esteemed of good report by those who have understanding, are entirely the gift of God. And I am able to oppose no feeble buckler against the deadly weapons of Satan's armory; I mean the knowledge I possess of those things which are pleasing to him: and of these I will select such as are appropriate to my present design, while I proceed to sing the praises of the Father of all. But do thou, O Christ, Saviour of mankind, be present to aid me in my hallowed task! Direct the words which celebrate thy virtues,^{hyperlink and instruct me worthily to sound thy praises. And now, let no one expect to listen to the graces of elegant language: for well I know that the nerveless eloquence of those who speak to charm the ear, and whose aim is rather applause than sound argument, is distasteful to hearers of sound judgment. It is asserted, then, by some profane and senseless persons, that Christ, whom we worship, was justly condemned to death, and that he who is the author of life to all, was himself deprived of life. That such an assertion should be made by those who have once dared to enter the paths of impiety, who have cast aside all fear, and all thought of concealing their own depravity, is not surprising. But it is beyond the bounds of folly itself that they should be able, as it seems, really to persuade themselves that the incorruptible God yielded to the violence of men, and not rather to that love alone which he bore to the human race: that they should fail to perceive that divine magnanimity and forbearance is changed by no insult, is moved from its intrinsic steadfastness by no revilings; but is ever the same, breaking down and repelling, by the spirit of wisdom and greatness of soul, the savage fierceness of those who assail it. The gracious kindness of God had determined to abolish iniquity, and to exalt order and justice. Accordingly, he gathered a company of the wisest among men,^{hyperlink and ordained that most noble and useful doctrine, which is calculated to lead the good and blessed of mankind to an imitation of his own providential care. And what higher blessing can we speak of than this, that God should prescribe the way of righteousness, and make those who are counted worthy of his instruction like himself; that goodness might be communicated to all classes of mankind, and eternal felicity be the result? This is the glorious victory: this the true power: this the mighty work, worthy of its author, the restoration of all people to soundness of mind: and the glory of this triumph we joyfully ascribe to thee, thou Saviour of all! But thou, vile and wretched blasphemy, whose glory is in lies and rumors and calumny; thy power is to deceive and prevail with the inexperience of youth, and with men who still retain the folly of youth. These thou seducest from the service of the true God, and settest up false idols as the objects of their worship and their prayers; and thus the reward of their folly awaits thy deluded victims: for they calumniate Christ, the author of every blessing, who is God, and the Son of God. Is not the worship of the best and wisest of the nations of this world worthily directed to that God, who, while possessing boundless power, remains immovably true to his own purpose, and retains undiminished his characteristic kindness and love to man? Away, then, ye impious, for still ye may while vengeance on your transgressions is yet withheld; begone to your sacrifices, your feasts, your scenes of revelry and drunkenness, wherein, under the semblance of religion, your hearts are devoted to profligate enjoyment, and pretending to perform sacrifices, yourselves are the willing slaves of your own pleasures. No knowledge have ye of any good, nor even of the first commandment of the mighty God, who both declares his will to man, and gives commission to his Son to direct the course of human life, that they who have passed a career of virtue and self-control may obtain, according to the judgment of that Son, a second, yea, a blessed and happy existence.^{hyperlink I have now declared the decree of God respecting the life which he prescribes to man, neither ignorantly, as many have done, nor resting on the ground of opinion or conjecture. But it may be that some will ask, Whence this title of Son? Whence this generation of which we speak, if God be indeed only One, and incapable of union with another? We are, however, to consider generation as of two kinds; one in the way of natural birth, which is known to all; the other, that which is the effect of an eternal cause, the mode of which is seen by the prescience of God, and by those among men whom he loves. For he who is wise will recognize the cause which regulates the harmony of creation. Since, then, nothing exists without a cause, of necessity the cause of existing substances preceded their existence. But since the world and all things that it contains exist, and are preserved,^{hyperlink their preserver must have had a prior existence; so that Christ is the cause of preservation, and the preservation of things is an effect:^{hyperlink even as the Father is the cause of the Son, and the Son the effect of that cause. Enough, then, has been said to prove his priority of existence. But how do we explain his descent to this earth, and to men? His motive in this,^{hyperlink as the prophets had foretold, originated in his watchful care for the interests of all: for it needs must be that the Creator should care for his own works. But when the time came for him to assume a terrestrial body, and to sojourn on this earth, the need requiring, he devised for himself a new mode^{hyperlink of birth. Conception was there, yet apart from marriage: childbirth, yet pure virginity: and a maiden became the mother of God! An eternal nature received a beginning of temporal existence: a sensible form of a spiritual essence, a material manifestation of incorporeal brightness,^{hyperlink appeared. Alike wondrous were the circumstances which attended this great event. A radiant dove, like that which flew from the ark of Noah,^{hyperlink alighted on the Virgin's bosom: and accordant with this impalpable union, purer than chastity, more guileless than innocence itself, were the results which followed. From infancy possessing the wisdom of God, received with reverential awe by the Jordan, in whose waters he was baptized, gifted with that royal unction, the spirit of universal intelligence; with knowledge and power to perform miracles, and to heal diseases beyond the reach of human art; he yielded a swift and unhindered assent to the prayers of men, to whose welfare, indeed, his whole life was devoted without reserve. His doctrines instilled, not prudence only,^{hyperlink but real wisdom: his hearers were instructed, not in the mere social virtues,^{hyperlink but in the ways which conduct to the spiritual world; and devoted themselves to the contemplation of immutable and eternal things, and the knowledge of the Supreme Father. The benefits which he bestowed were no common blessings: for blindness, the gift of sight; for helpless weakness, the vigor of health; in the place of death, restoration to life again. I dwell not on that abundant provision in the wilderness, whereby a scanty measure of food became a complete and enduring supply^{hyperlink for the wants of a mighty multitude?^{hyperlink Thus do we render thanks to thee, our God and Saviour, according to our feeble power; unto thee, O Christ, supreme Providence of the mighty Father, who both savest us from evil, and impartest to us thy most blessed doctrine: for I say these things, not to praise, but to give thanks. For what mortal is he who shall worthily declare thy praise, of whom we learn that thou didst from nothing call creation into being, and illumine it with thy light; that thou didst regulate the confusion of the elements by the laws of harmony and order? But chiefly we mark thy loving-kindness,^{hyperlink in that thou hast caused those whose hearts inclined to thee to desire earnestly a divine and blessed life, and hast provided that, like merchants of true blessings, they might impart to many others the wisdom and good fortune they had received; themselves, meanwhile, reaping the everlasting fruit of virtue. Freed from the trammels of vice, and imbued with the love of their fellow-men, they keep mercy ever before their eyes, and hoping for the promises of faith;^{hyperlink devoted to modesty, and all those virtues which the past career of human life had thrown aside [but which were now restored by him whose providence is over all].^{hyperlink No other power could be found to devise a remedy for such evils, and for that spirit of injustice which had heretofore asserted its dominion over the race of men. Providence, however, could reach the circumstances even here, and with ease restored whatever had been disordered by violence and the licentiousness of human passion. And this restoring power he exercised without concealment. For he knew that, though there were some whose thoughts were able to recognize and understand his power, others there were whose brutish and senseless nature led them to rely exclusively on the testimony of their own senses. In open day, therefore, that no one, whether good or evil, might find room for doubt, he manifested his blessed and wondrous healing power; restoring the dead to life again, and renewing with a word the powers of those who had been bereft of bodily sense.^{hyperlink Can we, in short, suppose, that to render the sea firm as the solid ground, to still the raging of the storm, and finally to ascend to heaven, after turning the unbelief of men to steadfast faith by the performance of these wondrous acts, demanded less than almighty power, was less than the work of God? Nor was the time of his passion unaccompanied by like wonders: when the sun was darkened, and the shades of night obscured the light of day. Then terror everywhere laid hold upon the people, and the thought that the end of all things was already come, and that chaos, such as had been ere the order of creation began, would once more prevail. Then, too, the cause was sought of so terrible an evil, and in what respect the trespasses of men had provoked the wrath of Heaven; until God himself, who surveyed with calm dignity the arrogance of the ungodly, renewed the face of heaven, and adorned it with the host of stars. Thus the beclouded face of Nature was again restored to her pristine beauty.

Chapter XII. Of Those Who are Ignorant of This Mystery; And that Their Ignorance is Voluntary. The Blessings Which Await Those Who Know It, Especially Such as Die in the Confession of the Faith.^{hyperlink

But it will be said by some, who love to blaspheme, that it was in the power of God to ameliorate and soften the natural will of man. What better way, I ask, what better method could be devised, what more effectual effort put forth for reclaiming evil man, than converse with God himself? Was not he visibly present to teach them the principles of virtuous conduct? And if the personal instructions of God were without effect, how much more, had he continued absent and unheard? What, then, had power to hinder this most blessed doctrine? The perverse folly of man. For the clearness of our perceptions is at once obscured, as often as we receive with angry impatience those precepts which are given for our blessing and advantage. In truth, it was the very choice of men to disregard these precepts, and to turn a deaf ear to the commandments so distasteful to them; though had they listened, they would have gained a reward well worthy such attention, and that not for the present only, but the future life, which is indeed the only true life. For the reward of obedience to God is imperishable and everlasting life, to which they may aspire who know him,^{hyperlink and frame their course of life so as to afford a pattern to others, and as it were a perpetual standard for the imitation of those who desire to excel in virtue. Therefore was the doctrine committed to men of understanding, that the truths which they communicated might be kept with care and a pure conscience by the members of their households, and that thus a truthful and steadfast observance of God's commands might be secured, the fruit of which is that boldness in the prospect of death which springs from pure faith and genuine holiness before God. He who is thus armed can withstand the tempest of the world, and is sustained even to martyrdom by the invincible power of God, whereby he boldly overcomes the greatest terrors, and is accounted worthy of a crown of glory by him to whom he has thus nobly testified.^{hyperlink Nor does he himself assume the praise, knowing full well that it is God who gives the power both to endure, and to fulfill with ready zeal the Divine commands. And well may such a course as this receive the meed of never-failing remembrance and everlasting honor. For as the martyr's life is one of sobriety and obedience to the will of God, so is his death an example of true greatness and generous fortitude of soul. Hence it is followed by hymns and psalms, words and songs of praise to the all-seeing God: and a sacrifice of thanksgiving is offered in memory of such men, a bloodless, a harmless sacrifice, wherein is no need of the fragrant frankincense, no need of fire; but only enough of pure light^{hyperlink to suffice the assembled worshipers. Many, too, there are whose charitable spirit leads them to prepare a temperate banquet for the comfort of the needy, and the relief of those who had been driven from their homes: a custom which can only be deemed burdensome^{hyperlink by those whose thoughts are not accordant with the divine and sacred doctrine.}}}}}}}}}}}}}}}}}}}}}}}Chapter XIII. That There is a Necessary Difference Between Created Things. That the Propensity to Good and Evil Depends on the Will of Man; And That, Consequently, Judgment is a Necessary and Reasonable Thing.

There are, indeed, some who venture with childish presumption to find fault with God in respect of this also, and ask why it is that he has not created one and the same natural disposition for all, but rather has ordained the existence of many things different, nay, contrary in their nature, whence arises the dissimilarity of our moral conduct and character. Would it not (say they) have been better, both as regards obedience to the commands of God, and a just apprehension of himself, and for the confirmation of individual faith, that all mankind should be of the same moral character? It is indeed ridiculous to expect that this could be the case, and to forget that the constitution of the world is different from that of the things that are in the world; that physical and moral objects are not identical in their nature, nor the affections of the body the same as those of the soul. [For the immortal soul far exceeds the material world in dignity, and is more blessed than the perishable and terrestrial creation, in proportion as it is noble and more allied to God.^{hyperlink ] Nor is the human race excluded from participation in the divine goodness; though this is not the lot of all indiscriminately, but of those only who search deeply into the Divine nature, and propose the knowledge of sacred things as the leading object of their lives.}Chapter XIV. That Created Nature Differs Infinitely from Uncreated Being; To Which Man Makes the Nearest Approach by a Life of Virtue.

Surely it must be the very height of folly to compare created with eternal things, which latter have neither beginning nor end, while the former, having been originated and called into being, and having received a commencement of their existence at some definite time, must consequently, of necessity have an end. How then can things which have thus been made, bear comparison with him who has ordained their being? Were this the case,^{hyperlink the power to command their existence could not rightly be attributed to him. Nor can celestial things be compared to him, any more than the material^{hyperlink with the intellectual^{hyperlink world, or copies with the models from which they are formed. Nay, is it not absurd thus to confound all things, and to obscure the honor of God by comparing him with men, or even with beasts? And is it not characteristic of madmen, utterly estranged from a life of sobriety and virtue, to affect a power equivalent to that of God? If indeed we in any sense aspire to blessedness like that of God, our duty is to lead a life according to his commandments: so shall we, having finished a course consistent with the laws which he has prescribed, dwell for ever superior to the power of fate, in eternal and undecaying mansions. For the only power in man which can be elevated to a comparison with that of God, is sincere and guileless service and devotion of heart to himself, with the contemplation and study of whatever pleases him, the raising our affections above the things of earth, and directing our thoughts, as far as we may, to high and heavenly objects: for from such endeavors, it is said, a victory accrues to us more valuable than many blessings.^{hyperlink The cause, then, of that difference which subsists, as regards the inequality both of dignity and power in created beings, is such as I have described. In this the wise acquiesce with abundant thankfulness and joy: while those who are dissatisfied, display their own folly, and their arrogance will reap its due reward.}}}}Chapter XV. Of the Saviour's Doctrines and Miracles; And the Benefits He Confers on Those Who Own Subjection to Him.

The Son of God invites all men to the practice of virtue, and presents himself to all who have understanding hearts, as the teacher of his saving precepts.^{hyperlink Unless, indeed, we will deceive ourselves; and remain in wretched ignorance of the fact, that for our advantage, that is, to secure the blessing of the human race, he went about upon earth; and, having called around him the best men of their age, committed to them instructions full of profit, and of power to preserve them in the path of a virtuous life; teaching them the faith and righteousness which are the true remedy against the adverse power of that malignant spirit whose delight it is to ensnare and delude the inexperienced. Accordingly he visited the sick, relieved the infirm from the ills which afflicted them, and consoled those who felt the extremity of penury and want. He commended also sound and rational sobriety of character, enjoining his followers to endure, with dignity and patience, every kind of injury and contempt: teaching them to regard such as visitations permitted by their Father, and the victory is ever theirs who nobly bear the evils which befall them. For he assured them that the highest strength of all consisted in this steadfastness of soul, combined with that philosophy which is nothing else than the knowledge of truth and goodness, producing in men the generous habit of sharing with their poorer brethren those riches which they have themselves acquired by honorable means. At the same time he utterly forbade all proud oppression, declaring that, as he had come to associate with the lowly, so those who despised the lowly would be excluded from his favor. Such and so great was the test whereby he proved the faith of those who owned allegiance to his authority, and thus he not only prepared them for the contempt of danger and terror, but taught them at the same time the most genuine confidence in himself. Once, too, his rebuke was uttered to restrain the zeal of one of his companions, who yielded too easily to the impulse of passion, when he assaulted with the sword, and, eager to protect his Saviour's life, exposed his own. Then it was that he bade him desist, and returned his sword to its sheath, reproving him for his distrust of refuge and safety in himself, and declaring solemnly that all who should essay to retaliate an injury by like aggression, or use the sword, should perish by a violent death.^{hyperlink This is indeed heavenly wisdom, to choose rather to endure than to inflict injury, and to be ready, should necessity so require, to suffer, but not to do, wrong. For since injurious conduct is in itself a most serious evil, it is not the injured party, but the injuring, on whom the heaviest punishment must fall. It is indeed possible for one who is subject to the will of God to avoid the evil both of committing and of suffering injury, provided his confidence be firm in the protection of that God whose aid is ever present to shield his servants from harm. For how should that man who trusts in God attempt to seek for resources in himself? In such a case he must abide the conflict with uncertainty of victory: and no man of understanding could prefer a doubtful to a certain issue. Again, how can that man doubt the presence and aid of God, who has had experience of manifold dangers, and has at all times been easily delivered, at his simple nod, from all terrors: who has passed, as it were, through the sea which was leveled by the Saviour's word, and afforded a solid road for the passage of the people? This is, I believe, the sure basis of faith, the true foundation of confidence, that we find such miracles as these performed and perfected at the command of the God of Providence. Hence it is that even in the midst of trial we find no cause to repent of our faith, but retain an unshaken hope in God; and when this habit of confidence is established in the soul, God himself dwells in the inmost thoughts. But he is of invincible power: the soul, therefore, which has within it him who is thus invincible, will not be overcome by the perils which may surround it. Likewise,^{hyperlink we learn this truth from the victory of God himself, who, while intent on providing for the blessing of mankind, though grievously insulted by the malice of the ungodly, yet passed unharmed through the sufferings of his passion, and gained a mighty conquest, an everlasting crown of triumph, over all iniquity; thus accomplishing the purpose of his own providence and love as regards the just, and destroying the cruelty of the impious and unjust.}}}Chapter XVI. The Coming of Christ Was Predicted by the Prophets; And Was Ordained to Be the Overthrow of Idols and Idolatrous Cities.

Long since had his passion, as well as his advent in the flesh, been predicted by the prophets. The time, too, of his incarnation had been foretold, and the manner in which the fruits of iniquity and profligacy, so ruinous to the works and ways of righteousness, should be destroyed, and the whole world partake of the virtues of wisdom and sound discretion, through the almost universal prevalence of those principles of conduct which the Saviour should promulgate, over the minds of men; whereby the worship of God should be confirmed, and the rites of superstition utterly abolished. By these not the slaughter of animals alone, but the sacrifice of human victims, and the pollutions of an accursed worship, had been devised: as, for example, by the laws of Assyria and Egypt, the lives of innocent men were offered up in images of brass or earth. Therefore have these nations received a recompense worthy so foul a worship. Memphis and Babylon [it was declared]^{hyperlink shall be wasted, and left desolate with their fathers' gods. Now these things I speak not from the report of others, but having myself been present, and actually seen the most wretched of these cities, the unfortunate Memphis.^{hyperlink Moses desolated, at the Divine command, the land of the once mighty Pharaoh, whose arrogance was his destruction,^{hyperlink and destroyed his army (which had proved victorious over numerous and mighty nations, an army strong in defenses and in arms), not by the flight of arrows or the hurling of hostile weapons, but by holy prayer alone, and quiet supplication.}}}Chapter XVII. Of the Wisdom of Moses, Which Was an Object of Imitation to the Wise Among Heathen Nations. Also Concerning Daniel, and the Three Children.

No nation has ever been more highly blessed than that which Moses led: none would have continued to enjoy higher blessings, had they not willingly withdrawn themselves from the guidance of the Holy Spirit. But who can worthily describe the praises of Moses himself; who, after reducing to order an unruly nation, and disciplining their minds^{hyperlink to habits of obedience and respect, out of captivity restored them to a state of freedom, turned their mourning into gladness, and so far elevated their minds,^{hyperlink that, through the excess of contrast with their former circumstances, and the abundance of their prosperity, the spirit of the people was elated with haughtiness and pride? So far did he surpass in wisdom those who had lived before him, that even the wise men and philosophers^{hyperlink who are extolled by heathen nations aspired to imitate his wisdom. For Pythagoras, following his wisdom, attained to such a pitch of self-control, that he became to Plato, himself a model of discretion, the standard of his own self-mastery. Again, how great and terrible the cruelty of that ancient Syrian king, over whom Daniel triumphed, the prophet who unfolded the secrets of futurity, whose actions evinced transcendent greatness of soul, and the luster of whose character and life shone conspicuous above all? The name of this tyrant was Nebuchadnezzar, whose race afterward became extinct, and his vast and mighty power was transferred to Persian hands. The wealth of this tyrant was then, and is even now, celebrated far and wide, as well as his ill-timed devotion to unlawful worship, his idol statues, lifting their heads to heaven, and formed of various metals, and the terrible and savage laws ordained to uphold this worship. These terrors Daniel, sustained by genuine piety towards the true God, utterly despised, and predicted that the tyrant's unseasonable zeal would be productive of fearful evil to himself. He failed, however, to convince the tyrant (for excessive wealth is an effectual barrier to true soundness of judgment), and at length the monarch displayed the savage cruelty of his character, by commanding that the righteous prophet should be exposed to the fury of wild beasts. Noble, too, indeed was the united spirit exhibited by those brethren^{hyperlink (whose example others have since followed, and have won surpassing glory by their faith in the Saviour's name),^{hyperlink those, I mean, who stood unharmed in the fiery furnace, and the terrors appointed to devour them, repelling by the holy touch of their bodies the flame by which they were surrounded. On the overthrow of the Assyrian Empire, which was destroyed by thunderbolts from Heaven,^{hyperlink the providence of God conducted Daniel to the court of Cambyses the Persian king. Yet envy followed him even here; nor envy only, but the deadly plots of the magians against his life, with a succession of many and urgent dangers, from all which he was easily delivered by the providential care of Christ,^{hyperlink and shone conspicuous in the practice of every virtue. Three times in the day did he present his prayers to God, and memorable were the proofs of supernatural power which he displayed: and hence the magians, filled with envy at the very efficacy of his petitions, represented the possession of such power to the king as fraught with danger, and prevailed on him to adjudge this distinguished benefactor of the Persian people to be devoured by savage lions. Daniel, therefore, thus condemned, was consigned to the lions' den (not indeed to suffer death, but to win unfading glory); and though surrounded by these ferocious beasts of prey, he found them more gentle than the men who had enclosed him there. Supported by the power of calm and steadfast prayer, he was enabled to subdue all these animals, ferocious as, by nature, they were. Cambyses, on learning the event (for so mighty a proof of Divine power could not possibly be concealed), amazed at the marvelous story, and repenting the too easy credence he had given to the slanderous charges of the magians, resolved, notwithstanding, to be himself a witness of the spectacle. But when he saw the prophet with uplifted hands rendering praises to Christ, and the lions crouching, and as it were worshiping, at his feet, immediately he adjudged the magians, to whose persuasions he had listened, to perish by the self-same sentence, and shut them up in the lions' den.^{hyperlink The beasts, erewhile so gentle, rushed at once upon their victims, and with all the fierceness of their nature tore and destroyed them all.^hyperlink}}}}}}}}Chapter XVIII. Of the Erythraean Sibyl, Who Pointed in a Prophetic Acrostic at Our Lord and His Passion. The Acrostic is "Jesus Christ, Son of God, Saviour, Cross."

My desire, however, is to derive even from foreign sources a testimony to the Divine nature of Christ. For on such testimony it is evident that even those who blaspheme his name must acknowledge that he is God, and the Son of God if indeed they will accredit the words of those whose sentiments coincided with their own.^{hyperlink The Erythraean Sibyl, then, who herself assures us that she lived in the sixth generation after the flood, was a priestess of Apollo, who wore the sacred fillet in imitation of the God she served, who guarded also the tripod encompassed with the serpent's folds, and returned prophetic answers to those who approached her shrine; having been devoted by the folly of her parents to this service, a service productive of nothing good or noble, but only of indecent fury, such as we find recorded in the case of Daphne.^{hyperlink On one occasion, however, having rushed into the sanctuary of her vain superstition, she became really filled with inspiration from above, and declared in prophetic verses the future purposes of God; plainly indicating the advent of Jesus by the initial letters of these verses, forming an acrostic in these words: Jesus Christ, Son of God, Saviour, Cross. The verses themselves are as follows:

Judgment! Earth's oozing pores^{hyperlink shall mark the day;

Earth's heavenly king his glories shall display:

Sovereign of all, exalted on his throne,

Unnumbered multitudes their God shall own;

Shall see their Judge, with mingled joy and fear,

Crowned with his saints, in human form appear.

How vain, while desolate earth's glories lie,

Riches, and pomp, and man's idolatry!

In that dread hour, when Nature's fiery doom

Startles the slumb'ring tenants of the tomb,

Trembling all flesh shall stand; each secret wile,

Sins long forgotten, thoughts of guilt and guile,

Open beneath God's searching light shall lie:

No refuge then, but hopeless agony.

O'er heaven's expanse shall gathering shades of night

From earth, sun, stars, and moon, withdraw their light;

God's arm shall crush each mountain's towering pride;

On ocean's plain no more shall navies ride.

Dried at the source, no river's rushing sound

Shall soothe, no fountain slake the parched ground.

Around, afar, shall roll the trumpet's blast,

Voice of wrath long delayed, revealed at last.

In speechless awe, while earth's foundations groan,

On judgment's seat earth's kings their God shall own.

Uplifted then, in majesty divine,

Radiant with light, behold Salvation's Sign!

Cross of that Lord, who, once for sinners given,

Reviled by man, now owned by earth and heaven,

O'er every land extends his iron sway.

liSuch is the name these mystic lines display;

Saviour, eternal king, who bears our sins away.^{hyperlink

It is evident that the virgin uttered these verses under the influence of Divine inspiration. And I cannot but esteem her blessed, whom the Saviour thus selected to unfold his gracious purpose towards us.

Footnotes}}}}^{50 One ms. adds, "and concerning those who did not know this mystery." In another the chapter is divided, and this is the heading of the second part.}

⁵¹Or "this discourse concerning virtue."

⁵²[Alluding to the apostles, who are called in the beginning of ch. 15, "the best men of their age." Were it our province to criticise, we might notice the contrariety of such expressions as these to the account which Scripture gives us of those "unlearned and ignorant men," the feeble, and, in themselves, fallible instruments, whom God selected to further his wondrous designs of mercy to a ruined world.-Bag.] Were it in our province to criticise the critic, we might notice that the fear of the Lord is the beginning of wisdom, and refer to the whole Book of Proverbs. Any just conception of wisdom or true learning says the same thing. The man who knows that God and not fusij or tuxh manages the universe, is more learned than the wisest of those learned in things which are not so.

⁵³Christophorson extends ch. 10 to this point, and here introduces ch. II, with the heading "On the coming of Our Lord in the flesh; its nature and cause."

⁵⁴Preserved, preserver, and preservation = saved, saviour, and salvation. This represents the N. T. idea better than the popular conception which confuses Christ our Saviour with Christ our Redeemer. Redemption was a necessary part of his effort for our salvation, but the salvation itself was a saving, in literal English preserving. We have been redeemed; we are being saved.

⁵⁵Bag. follows here Valesius' translation and note where he makes the word "preservation" a conjectural emendation of Scaliger, inconsistent with the meaning of the passage, and omits translating "the cause of all things that exist." But Hein. does not even hint such reading, and his text (followed also by Molz.), so far from tending to disturb the whole meaning, gives much the more intelligent conception. Christ is the preserver (saviour) of things. Preservation of things is the effect of that cause, just as the Father is the cause of the Son, and the Son the effect of that cause. Therefore they preserver precedes created things as a cause precedes its effect.

⁵⁶Valesius expresses a preference for the reading kaqodou (advent) here instead of kaqolou (universal), but the latter is the reading of Heinichen, and undoubtedly correct. Bag. has followed Valesius.

⁵⁷"New mode" is a paraphrase supported by only one ms. The real meaning of noqhn is well expressed by Chr., "alienam quandam a communi hominum natura nascendi rationem sibi ex-cogitavit." Its usual meaning is "illegitimate."

⁵⁸This is supposed to refer to Heb. i. 3, although a different Greek word is used.

⁵⁹Various suggestions have been made regarding the dove which according to the literal rendering "flew from the ark of Noah." Christophorson (according to Valesius) supposes it to be that dove which Noah formerly sent out of the ark, this dove being a figure of the Holy Spirit which was afterward to come in the Virgin. Jerome, Ep. ad Oc., also regards the Noachic dove as a symbol of the Holy Spirit. Vales., followed by 1711 and Bag., prefer to translate as if it were "like that," &c. This form of the story, according to which the Holy Spirit descends in the form of a dove, is according to Valesius from the Apochrypha; perhaps, he suggests, from the "Gospel to the Hebrews." In later art the dove is the constant symbol of the Holy Spirit, and is often found in pictures of the annunciation, e.g. in pictures by Simeone Memmi, Dürer, Andrea del Sarto, and many others. It is found in six of the pictures of the annunciation given by Mrs. Jameson (Legends of the Madonna, p. 165 sq.).

⁶⁰The author seems to have here a reference to the Aristotelian distinction between prudence and wisdom (cf. Ethics, 6. 3; 7. 8, &c.). It reminds of that passage (vi. 7, ed. Grant ad. ii. 165-166), where the two are distinguished and defined, wisdom being "concerned with the immutable, and prudence with the variable"; and a little farther along wisdom is distinguished from "statesmanship," i.e. the "social" of Bag., which is a form of "prudence" (tr. Williams, p. 160), and indeed (vi. 8. 1) generically identical with prudence. So again (1, 2) "political art" is identified with ethics.

⁶¹Social virtues or "political" virtues. Cf. the "political art" or "statesmanship" of Aristotle.

⁶²[Pollou cronou, "for a considerable time." This seems to be a rhetorical addition to the circumstances of the miracle, scarcely to be justified by the terms of the inspired narrative.-Bag.]

⁶³At this point Christophorson begins his chapter xii., "of those who did not know the mystery," &c.

⁶⁴The translator takes most extraordinary liberties with the word "philanthropy"; now it is "loving-kindness," now "love of their fellow-men," and so on in picturesque variety, and yet as appropriate as it is lacking in uniformity.

⁶⁵Cf. Rom. viii. 25; Gal. v. 5.

⁶⁶[The text, in the last clause of this passage, is undoubtedly corrupt. The above is an attempt to supply a probable sense.-Bag.] This is omitted by Hein. from his text.

⁶⁷i.e. healing the paralytics. This paraphrased passage reads more literally, "bidding those bereft of sense [i.e. sensation, feeling] to feel again." Still it may be that Molz. is right in thinking it refers to the senses-seeing, hearing, &c.-as well as feeling, though his translation will-hardly stand; "and to such as lacked any of the senses he granted the full use of all their senses again."

⁶⁸Literally and better, "through the confession." It refers to those who are technically known as confessors. Although in general the distinction prevails by which those who have suffered, but not unto death, are called "confessors," while those who lost their lives are called "martyrs" (cf. Pseud-Cypr. de dupl. Mart. c. 31), yet its use for martyrs is not uncommon (cf. Ambrose, ad Gratian, c. 2). Later the term was used of all, especially faithful professors of Christ.

⁶⁹Cf. John xvii. 3; 1 John v. 19-20.

⁷⁰This translation "to whom" accords with the reading of Valesius, followed by 1611, Molz., "Zimmermann," Cous. ("whose cause he has sustained"), but Hein. adopts the reading "who," preceded by Chr., who translates "who himself bravely endured martyrdom."

⁷¹[Alluding to the tapers, &c., lighted at the tombs of martyrs on the anniversary of their death.-Bag.] Compare Scudamore, Lights, The Ceremnonial Use of, in Smith and Cheetham, Dict. 1 (1880), 993 sq.

⁷²"Vulgar."

⁷³[The text of this passage is defective. The conjectural restoration of Valesius, which seems probable, is chiefly followed.-Bag.] Heinichen, like Christophorson and Savil before him, "does not hesitate," with one of the mss., to omit this passage.

⁷⁴This is following with Heinichen, and meets the conjecture of Valesius as over against the mss. and other conjectures, which, substituting mania for omoia, read "for if it be madness to liken these things to him," &c.

⁷⁵Or "sensible"; i.e. world of sense or perception.

⁷⁶This is the word often rendered by Bag. as "spiritual."

⁷⁷This is supposed to refer to Rev. ii. 7-10; Rev iii. 11, &c. It might well have in mind Col. iii. 2-4, or best of all Rev. xxi. 7, as containing the thought of victory (nikaw = "overcome").

⁷⁸This accords with the "margin of the Geneva Edition," and mentioned by Valesius, who gives also "in the Saviour's commands" and "in the Father's commands," which latter is adopted by Heinichen.

⁷⁹Matt. xxvi. 52; for "all they that take the sword shall perish by the sword." Note the characteristic inflation of style. Matthew takes eight words, the English translators twelve, Constantine sixteen, and his translator twenty-two ponderous words.

⁸⁰Val. prefers proj ("besides") to para ("likewise, at the same time"), and is followed by Bag.

⁸¹Not in text. This parenthesis is the least obnoxious of various proposed paraphrases.

⁸²Probably refers to its destruction by Diocletian, whom Constantine accompanied. See Prolegomena, Life, Early Years.

⁸³The text of this passage is most dubious. Bag., following Valesius, translates: "And an actual witness of the wretched fate which has befallen these cities. Memphis lies desolate; that city which was the pride of the once mighty Pharaoh whose power Moses crushed at the Divine command." This has been changed to accord with the text and punctuation of Heinichen. The change makes Constantine declare himself an eye-witness of the fate of Memphis alone, which is thought to accord with the facts; for while he was in fact in Egypt with Diocletian there is no evidence that he ever saw Babylon. And yet it is possible he did.

⁸⁴"Souls."

⁸⁵"Souls."

⁸⁶The sage commentators on this passage have thought it incumbent to explain and, as it were, apologize for the apparent tautology, "wise men or philosophers,-whichever you choose to call them" (Val. and Hein.). Colloquially speaking, there is a vast difference between being a philosopher and being a wise man. Probably this is no slip of style nor gracious option of language such as the editors impute, but some more or less clear distinction of technical terms.

⁸⁷"Spirit exhibited by these brethren in suffering martyrdom."

⁸⁸Molz. remarks that to get any intelligent meaning out of this mass of sounding words, the translator often has to guess and translate very freely.

⁸⁹[Anaireqeeishj keraunwn bolaij. This must be regarded as a rhetorical rather than historical allusion to the extinction of the Assyrian Empire. The critical reader will not fail to mark occasional instances of inaccuracy and looseness of statement in this chapter, and generally in the course of the oration.-Bag.] Valesius objects to this passage as follows in the language of 1711: "Neither do I well understand that. For Men, Towns, and Cities may be destroyed by Thunder-bolts, ...But, truly I can't see how a kingdom could be ruined by Thunder."

⁹⁰Constantine evidently believed in an eternal Christ.

⁹¹"He adjudged to perish by the self-same sentence, and shut them up in the lions' den," is bracketed by Valesius and the second clause omitted by Bag.

⁹²"Eliminated them all." Valesius calls attention to the characteristic slight inaccuracies of our author! e.g. in the Biblical account (1) it was not the magi; (2) it was not Cambyses.

⁹³"Of their own selves."

⁹⁴[Daughter of Tiresias, and priestess at Delphi. She was called Sibyl, on account of the wildness of her looks and expressions when she delivered oracles (Lempriere in voc.).-Bag.]

⁹⁵[ 9Idrwsei gar xqwn, k.t.l.-Bag.]

⁹⁶[It can scarcely be necessary to observe that the acrostic, the general sense of which has been aimed at in the above translation must be regarded as the pious fiction of some writer, whose object was to recommend the truth of Christianity to heathens by an appeal to the authority of an (alleged) ancient heathen prophecy.-Bag.] The quotation is found in the edition of Alexandre, Bk. VIII. ch. 219-250. (Cf. translation in Augustin, De civ. Dei.) The translation of Bag., giving the "general sense" and reproducing the acrostic, stands unchanged. The translation of 1709, much more vigorous and suggestive of the "Dies Irae," is as follows:

"When the Great Day of Judgment shall appear,

The melting Earth shall then dissolve with fear;

A King Immortal shall from Heav'n descend,

At whose Tribunal the whole world attend.

Both Just and Wicked shall, when Time grows old,

Their mighty God in flesh array'd behold;

Armies of Saints on His Right hand shall come,

Whilst Humane Souls expect their final doom.

Th' Universe shall be a dry, Barren Strand,

And Thorns shall flourish on the scorched land;

Men shall with indignation cast away

Their Wealth and Idols in that dreadful day.

The parching Earth, and Heaven in flames shall fry,

And searching fire drain the Ocean dry:

All flesh which in the Grave imprison'd lay,

Shake off their Fetters, and return to Day.

Fire 'twixt Good and Bad shall diff'rence make,

And filthy Dross from purer Metal take.

Man's secret Deeds shall all be open lay'd,

And th' obscure Mazes of their Hearts displayed;

Gnashing their Teeth, they shall their Fate bewail:

The stars harmonious daunce, and th' Sun shall fail.

The Orbs roll'd up, shrink into darkest night,

The Labouring Moon shall lose her borrowed light.

Mountains with Plains on the same Level lye;

Vallies shall gape no more, nor Hills be high.

On the proud Billows Ships shall ride no more:

And Lightning the Earth's Face shall shrivel sore.

The crackling Rivers with fierce Fire shall burn,

Which shall their streams to solid Crystal turn.

The Heav'nly Trump shall blow a doleful sound,

And th' world's destruction, and its sin resound.

The yawning Earth Hell's vast Abyss shall shew;

All Kings before God's just Tribunal go.

Then Liquid Sulphur from the Sky shall stream,

God shall pour down Rivers of vengeful flame;

All men shall then the Glorious Cross descry,

That wished-for sign unto a faithful eye:

The Life of pious Souls, their chief delight;

To Sinners an Offence, a dismal sight!

Enlightening the called with its beams,

When cleansed from sin in twice six limpid streams.

His Empire shall be boundless, and that God

Shall Rule the Wicked with an Iron Rod;

This God, Immortal King, describ'd in Verse,

Our Saviour, dying, shall man's doom Reverse."