Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadChurch Fathers: Post-Nicene Fathers Vol 01: 21.03.19 Oration of Constantine 3
TOPIC: Post-Nicene Fathers Vol 01 (Other Topics in this Collection)
SUBJECT: 21.03.19 Oration of Constantine 3
Other Subjects in this Topic:
Chapter XIX. That This Prophecy Respecting Our Saviour Was Not the Fiction of Any Member of the Christian Church, But the Testimony of the Erythraean Sibyl, Whose Books Were Translated into Latin by Cicero Before the Coming of Christ. Also that Virgil Makes Mention of the Same, and of the Birth of the Virgin's Child: Though He Spoke Obscurely of This Mystery from Fear of the Ruling Powers.
Many, however, who admit that the Erythraean Sibyl was really a prophetess, yet refuse to credit this prediction, and imagine that some one professing our faith, and not unacquainted with the poetic art, was the composer of these verses. They hold, in short, that they are a forgery, and alleged to be the prophecies of the Sibyl on the ground of their containing useful moral sentiments, tending to restrain licentiousness, and to lead man to a life of sobriety and decorum. Truth, however, in this case is evident, since the diligence of our countrymenhyperlink has made a careful computation of the times; so that there is no room to suspect that this poem was composed after the advent and condemnation of Christ, or that the general report is false, that the verses were a prediction of the Sibyl in an early age. For it is allowed that Cicero was acquainted with this poem, which he translated into the Latin tongue, and incorporated with his own works.hyperlink This writer was put to death during the ascendancy of Antony, who in his turn was conquered by Augustus, whose reign lasted fifty-six years. Tiberius succeeded, in whose age it was that the Saviour's advent enlightened the world, the mystery of our most holy religion began to prevail, and as it were a new race of men commenced: of which, I suppose, the prince of Latin poets thus speaks:
Behold, a new, a heaven-born race appears.hyperlink
And again, in another passage of the Bucolics:
Sicilian Muses, sound a loftier strain.
What can be clearer than this? For he adds,
The voice of Cuma's oracle is heard again.hyperlink
Evidently referring to the Cumaean Sibyl. Nor was even this enough: the poet goes further, as if irresistibly impelled to bear his testimony. What then does he say?
Behold! the circling years new blessings bring:The virgincomes, with her the long-desired king.hyperlink
Who, then, is the virgin who was to come? Is it not she who was filled with, and with child of the Holy Spirit? And why is it impossible that she who was with child of the Holy Spirit should be, and ever continue to be a virgin? This king, too, will return, and by his coming lighten the sorrows of the world. The poet adds,
Thou, chaste Lucina, greet the new-born child,
Beneath whose reign the iron offspring ends,
A golden progeny from heaven descends;
His kingdom banished virtue shall restore,
And crime shall threat the guilty world no more.
We perceive that these words are spoken plainly and at the same time darkly, by way of allegory. Those who search deeply for the import of the words, are able to discern the Divinity of Christ. But lest any of the powerful in the imperial city might be able to accuse the poet of writing anything contrary to the laws of the country, and subverting the religious sentiments which had prevailed from ancient times, he intentionally obscures the truth. For he was acquainted, as I believe, with that blessed mystery which gave to our Lord the name of Saviour:hyperlink but, that he might avoid the severity of cruel men, he drew the thoughts of his hearers to objects with which they were familiar, saying that altars must be erected, temples raised, and sacrifices offered to the new-born child. His concluding words also are adapted to the sentiments of those who were accustomed to such a creed; for he says:
Chapter XX. A Farther Quotation from Virgilius Maro Respecting Christ, with Its Interpretation, Showing that the Mystery Was Indicated Therein Darkly, as Might Be Expected from a Poet.
A life immortal he shall lead, and be
By heroes seen, himself shall heroes see;
evidently meaning the righteous.
The jarring nations he in peace shall bind,
And with paternal virtues rule mankind.
Unbidden earth her earliest fruits shall bring,
And fragrant herbs, to greet her infant king.
Well indeed was this admirably wise and accomplished man acquainted with the cruel character of the times. He proceeds:
The goats, uncall'd, full udders home shall bear;
The lowing herds no more fierce lions fear.
Truly said: for faith will not stand in awe of the mighty in the imperial palace.
His cradle shall with rising flowers be crown'd:
The serpent's brood shall die; the sacred ground
Shall weeds and poisonous plants refuse to bear;
Each common bush th' Assyrian rosehyperlink shall wear.
Nothing could be said more true or more consistent with the Saviour's excellency than this. For the power of the Divine Spirit presents the very cradle of God, like fragrant flowers, to the new-born race.hyperlink The serpent, too, and the venom of that serpent, perishes, who originally beguiled our first parents, and drew their thoughts from their native innocencehyperlink to the enjoyment of pleasures, that they might experiencehyperlink that threatened death. For before the Saviour's advent, the serpent's power was shown in subverting the souls of those who were sustained by no well-grounded hope, and ignorant of that immortality which awaits the righteous. But after that he had suffered, and was separated for a season from the body which he had assumed, the power of the resurrection was revealed to man through the communication of the Holy Spirit: and whatever stain of human guilt might yet remain was removed by the washing of sacred lustrations.
Then indeed could the Saviour bid his followers be of good cheer, and, remembering his adorable and glorious resurrection, expect the like for themselves. Truly, then, the poisonous race may be said to be extinct. Death himself is extinct, and the truth of the resurrection sealed. Again, the Assyrian race is gone, which first led the way to faith in God.hyperlink But when he speaks of the growth of amomum every where, he alludes to the multitude of the true worshipers of God.hyperlink For it is as though a multitude of branches, crowned with fragrant flowers, and fitly watered, sprung from the self-same root. Most justly said, Maro, thou wisest of poets! and with this all that follows is consistent.
But when heroic worth his youth shall hear,
And learn his father's virtues to revere.
By the praises of heroes, he indicates the works of righteous men: by the virtues of his Father he speaks of the creation and everlasting structure of the world: and, it may be, of those laws by which God's beloved Church is guided, and ordered in a course of righteousness and virtue. Admirable, again, is the advance to higher things of that state of life which is intermediate, as it were, between good and evil, and which seldom admits a sudden change:
Unlabored harvests shall the fields adorn,hyperlink
that is, the fruit of the Divine law springs up for the service of men.
And clustered gropes shall blush on every thorn.
Far otherwise has it been during the corrupt and lawless period of human life.
The knotted oaks shall showers of honey weep.hyperlink
He here describes the folly and obduracy of the men of that age; and perhaps he also intimates that they who suffer hardships in the cause of God, shall reap sweet fruits of their own endurance.
Yet, of old fraud some footsteps shall remain;
The merchant still shall plough the deep for gain:
Great cities shall with walls be compassed round,
And sharpened shares shall vex the fruitful ground:
Another Tiphys shall new seas explore;
Another Argo land the chiefs upon the Iberian shore;
Another Helen other wars create,
And great Achilles urge the Trojan fate.
Well said, wisest of bards! Thou hast carried the license of a poet precisely to the proper point. For it was not thy purpose to assume the functions of a prophet, to which thou hadst no claim. I suppose also he was restrained by a sense of the danger which threatened one who should assail the credit of ancient religious practice. Cautiously, therefore, and securely, as far as possible, he presents the truth to those who have faculties to understand it; and while he denounces the munitions and conflicts of warhyperlink (which indeed are still to be found in the course of human life), he describes our Saviour as proceeding to the war against Troy, understanding by Troy the world itself.hyperlink And surely he did maintain the struggle against the opposing powers of evil, sent on that mission both by the designs of his own providence and the commandment of his Almighty Father. How, then, does the poet proceed?
But when to ripen'd manhood he shall grow,
that is, when, having arrived at the age of manhood, he shall utterly remove the evils which encompass the path of human life, and tranquilize the world by the blessings of peace:
The greedy sailor shall the seas forego;
No keel shall cut the waves for foreign ware,
For every soil shall every product bear.
The laboring hind his oxen shall disjoin;
No plough shall hurt the glebe, no pruning-hook the vine;
Nor wool shall in dissembled colors shine:
But the luxurious father of the fold,
With native purple, and unborrow'd gold,
Beneath his pompous fleece shall proudly sweat;
And under Tyrian robes the lamb shall bleat.
Mature in years, to ready honors move,
O of celestial seed, O foster son of Jove!
See, laboring nature calls thee to sustain
The nodding flame of heaven, and earth, and main!
See to their base restored, earth, seas, and air;
And joyful ages, from behind, in crowing ranks appear.
To sing thy praise, would heaven my breath prolong.
Infusing spirits worthy such a song,
Not Thracian Orpheus should transcend my lays,
Nor Linus, crown'd with never-fading bays;
Though each his heavenly parent should inspire;
The Muse instruct the voice, and Phoebus tune the lyre.
Should Pan contend in verse, and thou my theme,
Arcadian judges should their God condemn.hyperlink
Behold (says he) how the mighty world and the elements together manifest their joy.
Chapter XXI. That These Things Cannot Have Been Spoken of a Mere Man: and that Unbelievers, Owing to Their Ignorance of Religion, Know Not Even the Origin of Their Own Existence.
It may be some will foolishly suppose that these words were spoken of the birth of a mere ordinary mortal. But if this were all, what reason could there be that the earth should need neither seed nor plough, that the vine should require no pruning-hook, or other means of culture? How can we suppose these things to be spoken of a mere mortal's birth? For nature is the minister of the Divine will, not an instrument obedient to the command of man. Indeed, the very joy of the elements indicates the advent of God, not the conception of a human being. The prayer, too, of the poet that his life might be prolonged is a proof of the Divinity of him whom he invoked; for we desire life and preservation from God, and not from man. Indeed, the Erythraean Sibyl thus appeals to God: "Why, O Lord, dost thou compel me still to foretell the future, and not rather remove me from this earth to await the blessed day of thy coming?" And Maro adds to what he had said before:
Begin, sweet boy! with smiles thy mother know,
Who ten long months did with thy burden go.
No mortal parents smiled upon thy birth:
No nuptial joy thou know'st, no feast of earth.
How could his parents have smiled on him? For his Fatherhyperlink is God, who is a Power without sensible quality,hyperlink existing, not in any definite shape, but as comprehending other beings,hyperlink and not, therefore, in a human body. And who knows not that the Holy Spirit has no participation in the nuptial union? For what desire can exist in the disposition of that good which all things else desire? What fellowship, in short, can wisdom hold with pleasure? But let these arguments be left to those who ascribe to him a human origin, and who care not to purify themselves from all evil in word as well as deed. On thee, Piety, I call to aid my words, on thee who art the very law of purity, most desirable of all blessings, teacher of holiest hope, assured promise of immortality! Thee, Piety, and thee, Clemency, I adore. We who have obtained thine aidhyperlink owe thee everlasting gratitude for thy healing power. But the multitudes whom their innate hatred of thyself deprives of thy succor, are equally estranged from God himself, and know not that the very cause of their life and being, and that of all the ungodly, is connected with the rightful worship of him who is Lord of all: for the world itself is his, and all that it contains.
Chapter XXII. The Emperor Thankfully Ascribes His Victories and All Other Blessings to Christ; And Condemns the Conduct of the Tyrant Maximin, the Violence of Whose Persecution Had Enhanced the Glory of Religion.
To thee, Piety, I ascribe the cause of my own prosperity, and of all that I now possess. To this truth the happy issue of all my endeavors bears testimony: brave deeds, victories in war, and triumphs over conquered foes. This truth the great city itself allows with joy and praise. The people, too, of that much-loved city accord in the same sentiment, though once, deceived by ill-grounded hopes, they chose a ruler unworthy of themselves,hyperlink a ruler who speedily received the chastisement which his audacious deeds deserved. But be it far from me now to recall the memory of these events, while holding converse with thee, Piety, and essaying with earnest endeavor to address thee with holy and gentle words. Yet will I say one thing, which haply shall not be unbefitting or unseemly. A furious, a cruel, and implacable war was maintained by the tyrants against thee, Piety, and thy holy churches: nor were there wanting some in Rome itself who exulted at a calamity so grievous to the public weal. Nay, the battlefield was prepared; when thou disdst stand forth,hyperlink and present thyself a voluntary victim, supported by faith in God. Then indeed it was that the cruelty of ungodly men, which raged incessantly like a devouring fire, wrought for thee a wondrous and ever memorable glory. Astonishment seized the spectators themselves, when they beheld the very executioners who tortured the bodies of their holy victims wearied out, and disgusted at the cruelties;hyperlink the bonds loosened, the engines of torture powerless, the flames extinguished, while the sufferers preserved their constancy unshaken even for a moment. What, then, hast thou gained by these atrocious deeds, most impious of men?hyperlink And what was the cause of thy insane fury? Thou wilt say, doubtless, these acts of thine were done in honor of the gods. What gods are these? or what worthy conception hast thou of the Divine nature? Thinkest thou the gods are subject to angry passions as thou art? Were it so indeed, it had been better for thee to wonder at their strange determination than obey their harsh command, when they urged thee to the unrighteous slaughter of innocent men. Thou wilt allege, perhaps, the customs of thy ancestors and the opinion of mankind in general, as the cause of this conduct. I grant the fact: for those customs are very like the acts themselves, and proceed from the self-same source of folly. Thou thoughtest, it may be, that some special power resided in images formed and fashioned by human art; and hence thy reverence, and diligent care lest they should be defiled: those mighty and highly exalted gods, thus dependent on the care of men!
Chapter XXIII. Of Christian Conduct. That God is Pleased with Those Who Lead a Life of Virtue: and that We Must Expect a Judgment and Future Retribution.
Compare our religion with your own. Is there not with us genuine concord, and unwearied love of others? If we reprove a fault, is not our object to admonish, not to destroy; our correction for safety, not for cruelty: Do we not exercise, not only sincere faith towards God, but fidelity in the relations of social life? Do we not pity the unfortunate? Is not ours a life of simplicity which disdains to cover evil beneath the mask of fraud and hypocrisy? Do we not acknowledge the true God, and his undivided sovereignty? This is real godliness: this is religion sincere and truly undefiled: this is the life of wisdom; and they who have it are travelers, as it were, on a noble road which leads to eternal life. For he who has entered on such a course, and keeps his soul pure from the pollutions of the body, does not wholly die: rather may he be said to complete the service appointed him by God, than to die. Again, he who confesses allegiance to God is not easily overborne by insolence or rage, but nobly stands under the pressure of necessity and the trial of his constancy is as it were, a passport to the favor of God. For we cannot doubt that the Deity is pleased with excellence in human conduct. For it would be absurd indeed if the powerful and the humble alike acknowledge gratitude to those from whose services they receive benefit, and repay them by services in return, and yet that he who is supreme and sovereign of all, nay, who is Good itself, should be negligent in this respect. Rather does he follow us throughout the course of our lives, is near us in every act of goodness, accepts, and at once rewards our virtue and obedience; though he defers the full recompense to that future period, when the actions of our lives shall pass under his review and when those who are clear in that account shall receive the reward of everlasting life, while the wicked shall be visited with the penalties due to their crimes.
Chapter XXIV. Of Decius, Valerian, and Aurelian Who Experienced a Miserable End in Consequence of Their Persecution of the Church.
To thee, Decius,hyperlink I now appeal, who has trampled with insult on the labors of the righteous: to thee, the hater of the Church, the punisher of those who lived a holy life: what is now thy condition after death? How hard and wretched thy present circumstances! Nay, the interval before thy death gave proof enough of thy miserable fate, when overthrown with all thine army on the plains of Scythia, thou didst expose the vaunted power of Rome to the contempt of the Goths. Thou, too, Valerian, who didst manifest the same spirit of cruelty towards the servants of God, hast afforded an example of righteous judgment. A captive in the enemies' hands, led in chains while yet arrayed in the purple and imperial attire, and at last thy skin stripped from thee, and preserved by command of Sapor the Persian king, thou hast left a perpetual trophy of thy calamity. And thou, Aurelian, fierce perpetrator of every wrong, how signal was thy fall, when, in the midst of thy wild career in Thrace, thou wast slain on the public highway, and didst fill the furrows of the road with thine impious blood!
Chapter XXV. Of Diocletian, Who Ignobly Abdicatedhyperlink The Imperial Throne, and Was Terrified by the Dread of Lightning for His Persecution of the Church.
Diocletian, however, after the display of relentless cruelty as a persecutor, evinced a consciousness of his own guilt and owing to the affliction of a disordered mind, endured the confinement of a mean and separate dwelling.hyperlink What then, did he gain by his active hostility against our God? Simply this I believe, that he passed the residue of his life in continual dread of the lightning's stroke. Nicomedia attests the fact; eyewitnesses, of whom I myself am one, declare it. The palace, and the emperor's private chamber were destroyed, consumed by lightning, devoured by the fire of heaven. Men of understanding hearts had indeed predicted the issue of such conduct; for they could not keep silence, nor conceal their grief at such unworthy deeds; but boldly and openly expressed their feeling, saying one to another: "What madness is this? and what an insolent abuse of power, that man should dare to fight against God; should deliberately insult the most holy and just of alI religions; and plan, without the slightest provocation, the destruction of so great a multitude of righteous persons? O rare example of moderation to his subjects! Worthy instructor of his army in the care and protection due to their fellow-citizens! Men who had never seen the backs of a retreating army plunged their swords into the breasts of their own countrymen!" So great was the effusion of blood shed, that if shed in battle with barbarian enemies, it had been sufficient to purchase a perpetual peace.hyperlink At length, indeed, the providence of God took vengeance on these unhallowed deeds; but not without severe damage to the state. For the entire army of the emperor of whom I have just spoken, becoming subject to the authority of a worthless person,hyperlink who had violently usurped the supreme authority at Rome (when the providence of God restored freedom to that great city), was destroyed in several successive battles. And when we remember the cries with which those who were oppressed, and who ardently longed for their native liberty implored the help of God; and their praise and thanksgiving to him on the removal of the evils under which they had groaned, when that liberty was regained, and free and equitable intercourse restored: do not these things every way afford convincing proofs of the providence of God, and his affectionate regard for the interests of mankind?
Chapter XXVI. The Emperor Ascribes His Personal Piety to God; And Shows that We are Bound to Seek Success from God, and Attribute It to Him; But to Consider Mistakes as the Result of Our Own Negligence.
When men commend my services, which owe their origin to the inspiration of Heaven, do they not clearly establish the truth that God is the cause of the exploits I have performed? Assuredly they do: for it belongs to God to do whatever is best, and to man, to perform the commands of God. I believe, indeed, the best and noblest course of action is, when, before an attempt is made, we provide as far as possible for a secure result: and surely all men know that the holy service in which these hands have been employed has originated in pure and genuine faith towards God; that whatever has been done for the common welfare has been effected by active exertion combined with supplication and prayer; the consequence of which has been as great an amount of individual and public benefit as each could venture to hope for himself and those he holds most dear. They have witnessed battles, and have been spectators of a war in which the providence of God has granted victory to this people:hyperlink they have seen how he has favored and seconded our prayers. For righteous prayer is a thing invincible; and no one fails to attain his object who addresses holy supplication to God: nor is a refusal possible, except in the case of wavering faith;hyperlink for God is ever favorable, ever ready to approve of human virtue. While, therefore, it is natural for man occasionally to err, yet God is not the cause of human error. Hence it becomes all pious persons to render thanks to the Saviour of all, first for our own individual security, and then for the happy posture of public affairs: at the same time intreating the favor of Christ with holy prayers and constant supplications, that he would continue to us our present blessings. For he is the invincible ally and protector of the righteous: he is the supreme judge of all things, the prince of immorality, the Giver of everlasting life.
Footnotes
97 "Our men," i.e. Christians rather than "countrymen."
98 [The passage in Cicero (De Divinatione, Bk. II. ch. 54) clearly does not refer to this acrostic, and contains in itself a plain denial of prophetic truth in the Sibylline prediction (whatever it was) which the writer had in view. "Non esse autem illud carmen furentis, cum ipsum poema declaret (est enim magis artis et diligentiae, quam incitationis et motus), tum verò ca, quae akrostixij dicitur, cum deinceps ex primis versuum litteris aliquid connectitur, ut in quibusdam Cumanis, id certe magis est attenti animi, quam furentis," &c.-Bag.]
99 This and following quotations are found in the fourth eclogue of Virgil-the Pollio. The version of Bag. is allowed to stand. If farther variety of rendering and interpretation is desired, it can be found in charming profusion in the various English translations of Virgil of which the few at hand give ample promise. Those at hand are Ogilby, Lond., 1675, p. 41-49; Warton, Lond., 1763, p. 76-82; Trapp, Lond., 1755, p. 37-46; Kennedy, Lond., 1849, p. 25-29; Wilstach, Bost., 1884, p. 154-161; Bowen, Lond., 1887, p. 24-28. Compare Henley, Observations on the Subject of the Fourth Eclogue, etc., Lond., 1788. 8vo.
100 Here is variety indeed. 1711 renders, "Last times are come Cumaea's prophecy,"-whatever that may mean. Molz. has "Now the voice of the famed oracle of Cumae is dumb."
101 Constantine takes large liberty with the poet here in order to make him say what he would like to have had him say. The latest translation at hand (Bowen) renders:
"Now is the world's grand cycle begun once more from of old;
Justice the Virgin comes, and the Saturn Kingdom again."
102 "The blessed and salutary mystery of our Saviour."-1709. "Mystery of salvation."-Molz.
103 [Amomum.-Bag.] "Assyrian cinnamon," Kennedy, p. 28; "the cardamon's spice shall grow, That from Assyria's gardens," Wilstach, 1, p. 157; "Syrian spices," Trapp, 1, p. 92; "Assyria's rich perfume," Warton, 1, p. 78; "Assyrian roses," Ogilby, p. 42.
104 [i.e. the Christians.-Bag.]
105 Self-control.
106 "Might not experience," according to some, including Heinichen, who rejects in first, but accepts in text of his second edition.
107 [Referring, apparently, to Abraham. This passage is founded on a misconstruction of Virgil's line by Constantine. which is followed by the Greek verse itself according to one edition.-Bag.]
108 [By a kind of play on the word amomum, he alludes to the Christians as amwmoi, or blameless persons.-Bag.]
109 "The fields shall mellow wax with golden grain."
110 Bag. adds:
"And through the matted grass the liquid gold shall creep."
1709 translates:
"And th' hardened oaks with dewy honey sweat."
While Molz. has
"Forth from the hard oak stems the lovely honey flows."
These all approach Virgil closer than they do Constantine. With all allowance for poetic license, "pine" should hardly be translated "oak."
111 Literally, "times and wars."-1709.
112 This, bad as it is, is hardly worse than the subjective interpretation of scripture modern allegorizers, and certainly no worse than some of the Scripture interpretations of Eusebius.
113 [The reader will perceive that the foregoing verses, with but little exception, and very slight alteration, are taken from Dryden's translation of the fourth eclogue of Virgil.-Bag.]
114 "Father" is emendation of Valesius embodied in his translation (1659), but not his text (1659). It is bracketed by Molz. "His God [and Father]."
115 "Pure force."
116 In this form it sounds much like Pantheism, but in translation of Molz. this reads, "but determinable through the bounds of other [existences]."
117 So Valesius conjectures it should read, but the text of Val. and Hein. read, "We needy ones owe," &c.
118 [Maxentius (W. Lowth in loc.).-Bag.]
119 This passage clearly refers to the voluntary sufferings of the martyrs. See the note of Valesius.
120 "At a loss to invent fresh cruelties," Bag.; "And perplexed at the labor and trouble they met with," 1709; "And reluctantly pursuing their terrible work," Molz.
121 Alluding to Maximin, the most bitter persecutor of the Christians, as appears from the title of this chapter.
122 [Vide Euseb. Hist. Eccles. Bk. VI. ch. 39. Gibbon (ch. 16) notices very leniently the persecution of Decius.-Bag.]
123 Cf. Prolegomena, Life.
124 [The derangement of Diocletian appears to have been temporary only. The causes of his abdication are not very clearly ascertained; but he seems to have meditated the step a considerable time previously. See Gibbon, ch. 13, and the note of Valesius.-Bag.]
125 Valesius and Hein., in his first edition, and Bag. read this transposed thus, "... severe damage to the state, and an effusion of blood; which, if shed," etc. But Val. suggests, and Heinichen adopts in his second edition, that the whole sentence should be transposed as above.
126 ["He means Maxentius, as appears from what follows. How Diocletian's army came under the command of Maxentius, it is not difficult to understand. After Diocletian's abdication, Galerius Maximian took the command of his forces, giving part to Severus Caesar for the defence of Italy. Shortly afterwards, Maxentius having usurped the Imperial power at Rome, Galerius sent Severus against him with his forces. Maxentius, however, fraudulently and by promises corrupted and drew to his own side Severus's army. After this, Galerius, having marched against Maxentius with a more numerous force, was himself in like manner deserted by his troops. Thus the army of Diocletian came under the power of Maxentius" (Valesius ad loc.).-Bag.]
127 i.e. the Roman. So Val. and Hein., hut Val. thinks it may perhaps rather be "to my army."
128 Better, literally, "slackening faith." There is somewhat of loss from the primitive and real conception of faith in the fixing of the word "wavering" as the conventional expression for weak. Faith is the steadfast current of personality towards an object, and poverty of faith is more often the abatement or slackening of that steady, insistent activity than the wavering of doubt. There is more unbelief than disbelief.