CHAPTER LVII
CONSTANTINE.
[1I. 56.
""Were it not so, were not all regulated by the determination of thy will, so great a diversity, so manifold a division of power, would unquestionably have brought ruin on the whole race and its affairs.
For those agencies which have maintained a mutual strife ? would thus have carried to a more deadly length that hostility against the human race which they even now exercise, though unseen by mortal eyes. ance on thy holy laws.
With regard to those who will hold themselves aloof from us, let them have, if they please, their temples? of lies: we have the glorious edifice of thy truth, which thou hast given us as our native home.?
We pray, however, that they too may receive the same blessing, and thus experience that heartfelt joy which unity of sentiment inspires.
CHAPTER LVII.
CHAPTER LIX.
fe gives Glory to God, who has given Light by LHe gives Glory to God, as the Constant Teacher his Son to those who were in Error. of Good.
"' AND truly our worship is no new or recent thing, but one which thou hast ordained for thine own due honor, from the time when, as we believe, this system of the universe was first established.
And, although mankind have deeply fallen, and have been seduced by manifold errors, yet hast thou revealed a pure light in the person of thy Son, that the power of evil should not utterly prevail, and hast thus given testimony to all men concerning thyself.
" ABUNDANT thanks, most mighty God, and Lord of all, be rendered to thee, that, by so much as our nature becomes known from the diversified pursuits of man, by so much the more are the precepts of thy divine doctrine confirmed to those whose thoughts are directed aright, and who are sincerely devoted to true virtue.
As for those who will not allow themselves to be cured of their error, let them not attribute this to any but themselves.
For that remedy which is of sovereign and healing virtue is openly placed within the reach of al].
Only let not any one inflict an injury on that religion which experience itself testifies to be pure and undefiled.
Henceforward, therefore, let us all enjoy in common the privilege placed within our reach, I mean the blessing of peace, endeavoring to keep our conscience pure from all that is contrary.
CHAPTER LVIII.
LHe glorifies him again for his Government of the Universe.
"Tue truth of this is assured to us by thy works.
It is thy power which removes our guilt, and makes us faithful.
The sun and the moon have their settled course.
The stars move in no uncertain orbits round this terrestrial globe.
The revolution of the seasons recurs according to unerring laws.
The solid fabric of the earth was established by thy word: the winds receive their impulse at appointed times; and the course of the waters continues with ceaseless flow,! the ocean is circumscribed by an immovable barrier, and whatever is comprehended within the compass of earth and sea, is all contrived for wondrous and important ends.
CHAPTER LX.
An Admonition at the Close of the Edict, that Vo One should trouble his Neighbor.
"ONCE more, let none use that to the detriment of another which he may himself have received on conviction of its truth; but let every one, if it be possible, apply what he has understood and known to the benefit of his neighbor ; if otherwise, let him relinquish the attempt. For it is one thing voluntarily to undertake the conflict for immortality, another to compel others to do so from the fear of punishment.
1 Or "' groves."
['Ovrep xara diatv dédwxas.
The clause is thus rendered by Valesius:
'' Nos splendidissimam domum veritatis tue, quam nascentibus nobis donasti, retinemus.'""
This seems almost as unintelligible as the original.
The translation above attempted yields, perhaps, a sense not inconsistent with the general scope of the passage.
— Bag.| 1709 renders "' according to nature."
Molzberger has "' through no merit on our part."
Stroth renders '' characteristically" or ''as our own natural possession" (i.e, eigenthiimlich), and is confirmed by Heinichen, while Christophorson has " natura" and Portesius ''a natura."
The last is the best ¢vazs/ation "by nature."
As a matter of zxterpretation Bagster is probably wrong and Stroth substantially right.
Whether Constantine had the Epistle to the Romans in mind or not, he had the same thought as Paul that men '' by nature" have the " truth of God,'' but exchange this for a lie (Rom. i. 25; ii. 14; cf. xi. 21 and 24).
This suggests, however, another possible meaning, that the truth is known "through the things that are made" (Rom. i. 20).
For various philosophical usages of dais, compare interesting note in Grant, Ethics of Aristotle, 1 (Lond. 1885), 483, 484.
"These are our words ; and we have enlarged on these topics more than our ordinary clemency would have dictated, because we were unwilling to dissemble or be false to the true faith ; and the more so, since we understand there are some who say that the rites of the heathen temples, and the power of darkness, have been entirely removed.
We should indeed have earnestly * [Constantine seems here to allude to the Gentile deities as powers of evil, capable, if unrestrained by a superior power, of working universal ruin. — Bag. ] 1 Probably meaning rains.
Il. 64.]
THE LIFE OF CONSTANTINE.
eee re recommended such removal to all men, were it not that the rebellious spirit of those wicked errors still continues obstinately fixed in the minds of some, so as to discourage the hope of any general restoration of mankind to the ways of truth."?
CHAPTER LXII.
Concerning the Same Arius, and the Melitians + Some thus at Alexandria maintained an obstinate conflict on the highest questions.
Others throughout Egypt and the Upper Thebaid, were at variance on account of an earlier controversy = so that the churches were everywhere distracted by divisions.
The body therefore being thus diseased, the whole of Libya caught the contagion ; and the rest of the remoter provinces became affected with the same disorder.
For the disputants at Alexandria sent emissaries to the bishops of the several provinces, who accordingly ranged themselves as partisans on either side, and shared in the same spirit of discord.
CHAPTER LXI.
How Controversies originated at Alexandria through Matters relating to Arius.
In this manner the emperor, like a powerful herald of God, addressed himself by his own letter to all the provinces, at the same time warning his subjects against superstitious" error, and encouraging them in the pursuit of true godliness.
But in the midst of his joyful anticipations of the success of this measure, he received tidings of a most serious disturbance which had invaded the peace of the Church.
This intelligence he heard with deep concern, and at once endeavored to devise a remedy for the evil. The origin of this disturbance may be thus described.
The people of God were in a truly flourishing state, and abounding in the practice of good works.
No terror from without assailed them, but a bright and most profound peace, through the favor of God, encompassed his Church on every side. envy was watching to destroy our blessings, which at first crept in unperceived, but soon revelled in the midst of the assemblies of the saints.
At length it reached the bishops themselves, and arrayed them in angry hostility against each other, on pretense of a jealous regard for the doctrines of Divine truth.
Hence it was that a mighty fire was kindled as it were from a little spark, and which, originating in the first instance in the Alexandrian church,' overspread the whole of Egypt and Libya, and the further
Thebaid.
Eventually it extended its ravages to the other provinces and cities of the empire ; so that not only the prelates of the churches might be seen encountering each other in the strife of words, but the people themselves were completely divided, some adhering to one faction and others to another.
Nay, so notorious did the scandal of these proceedings become, that the sacred matters of inspired teaching were exposed to the most shameful ridicule in the very theaters of the unbelievers. hie) See es
CHAPTER LXIII.
How Constantine sent a Messenger and a Letter concerning Peace.
As soon as the emperor was informed of these facts, which he heard with much sorrow of heart, considering them in the light of a calamity personally affecting himself, he forthwith selected from the Christians in his train one whom he well knew to be approved for the sobriety and genuineness of his faith, and who had before this time distinguished himself by the boldness. of his religious profession, and sent him to negotiate peace* between the dissentient parties at Alexandria.
He also made him the bearer of a most needful and appropriate letter to the original movers of the strife: and this letter, as exhibiting a specimen of his watchful care over God's people, it may be well to introduce into this our narrative of his life.
Its purport was as follows.
Meantime, however, the spirit of
CHAPTER LXIV.
Constantine's Letter to Alexander the Bishop, and Arius the Presbyter.
"Vicror CoNnsTaNnTinus, Maximus AUGUSTUS, to Alexander and Arius.
"TI call that God to witness, as well I may, who is the helper of my endeavors, and the Preserver of all men, that I had a twofold reason for undertaking that duty which I have now performed.
1 The editorial '' we" used by Bag. throughout these edicts has been retained, although the first person singular is employed throughout in the original.
——— ed or Meletians, an obscure Egyptian sect, of Compare Blunt, 1 [The Melitians, whom little satisfactory is recorded. — Bag.) 1 For literature relating to Arianism, compare Literature at the end of article by Schaff, in Smith and Wace, Dict. t (1877), 159, and in the Schaff-Herzog Encyclopedia, 1, p. 137Dict. of Sects, Heresies, &c. (1874), 305-308.
1 [Hosius, bishop of Cordova.
— Bag.] Hosius had already been for some time a trusted adviser, having acted for Constantine also in the Donatist matters.
Compare on Hosius the full article of Morse in Smith and Wace.
2" Demoniacal."
7709 renders " diabolical."
3 It was at Alexandria that the controversy with Arius arose.
He was called to account by Alexander of Alexandria who summoned one council and then another, at which Arius and his followers were excommunicated,
2 By "acting as umpire."