This is the doctrine of the holy prophets which we Christians follow; this is our wisdom, which they who worship frail objects, or maintain an empty philosophy, deride as folly and vanity, because we are not accustomed to defend and assert it in public, since God orders us in quietness and silence to hide His secret, and to keep it within our own conscience; and not to strive with obstinate contention against those who are ignorant of the truth, and who rigorously assail God and His religion not for the sake of learning, but of censuring and jeering. For a mystery ought to be most faithfully concealed and covered, especially by us, who bear the name of faith. [1432] But they accuse this silence of ours, as though it were the result of an evil conscience; whence also they invent some detestable things respecting those who are holy and blameless, and willingly believe their own inventions.
The address to Constantine is wanting in some mss. and editions, but is inserted in the text by Migne, as found in some important mss., and as in accordance with the style and spirit of Lactantius.
But all fictions have now been hushed, most holy Emperor, since the time when the great God raised thee up for the restoration of the house of justice, and for the protection of the human race; for while thou rulest the Roman state, we worshippers of God are no more regarded as accursed and impious. Since the truth now comes forth [1433] from obscurity, and is brought into light, we are not censured as unrighteous who endeavour to perform the works of righteousness. No one any longer reproaches us with the name of God. None of us, who are alone of all men religious, is any more called irreligious; since despising the images of the dead, we worship the living and true God. The providence of the supreme Deity has raised thee to the imperial dignity, that thou mightest be able with true piety to rescind the injurious decrees of others, to correct faults, to provide with a father's clemency for the safety of men,--in short, to remove the wicked from the state, whom being cast down by pre-eminent piety, God has delivered into your hands, that it might be evident to all in what true majesty consists.
For they who wished to take away the worship of the heavenly and matchless [1434] God, that they might defend impious superstitions, lie in ruin. [1435] But thou, who defendest and lovest His name, excelling in virtue and prosperity, enjoyest thy immortal glories with the greatest happiness. They suffer and have suffered the punishment of their guilt. The powerful right hand of God protects thee from all dangers; He bestows on thee a quiet and tranquil reign, with the highest congratulations of all men. And not undeservedly has the Lord and Ruler of the world chosen thee in preference to all others, by whom He might renew His holy religion, since thou alone didst exist of all, who mightest afford a surpassing example of virtue and holiness: in which thou mightest not only equal, but also, which is a very great matter, excel the glory of ancient princes, whom nevertheless fame reckons among the good. They indeed perhaps by nature only resembled the righteous. For he who is ignorant of God, the Ruler of the universe, may attain to a resemblance of righteousness, but he cannot attain to righteousness itself. But thou, both by the innate sanctity of thy character, and by thy acknowledgment of the truth and of God in every action, dost fully perform [1436] the works of righteousness. [1437] It was therefore befitting that, in arranging the condition of the human race, the Deity should make use of thy authority and service. Whom we supplicate with daily prayers, that He may especially guard thee whom He has wished to be the guardian of the world: then that He may inspire thee with a disposition by which thou mayest always continue in the love of the divine name. For this is serviceable to all, both to thee for happiness, and to others for repose.
[1430] Usque ad unum.
[1431] [This clearly proves that the better sort of Chiliasm was not extinct in the Church,]
[1432] [i.e., "the faithful," a title often used to designate Christians. This discipline was based on Heb. v. 14 and Matt. vii. 6.]
[1433] Jam emergente atque illustratâ veritate.
[1434] Singularis.
[1435] Profligati jacent.
[1436] Consummas. [Art fulfilling; i.e., as a catechumen.]
[1437] [In admonishing the great, the form was to ascribe to them the characters they should cultivate. Lactantius here speaks as a courtier, but guardedly.]
Chap. XXVII.--An Encouragement and Confirmation of the Pious.
Since we have completed the seven courses [1438] of the work which we undertook, and have advanced to the goal, it remains that we exhort all to undertake wisdom together with true religion, the strength and office of which depends on this, that, despising earthly things, and laying aside the errors by which we were formerly held while we served frail things, and desired frail things, we may be directed to the eternal rewards of the heavenly treasure. And that we may obtain these, the alluring pleasures of the present life must as soon as possible be laid aside, which soothe the souls of men with pernicious sweetness. How great a happiness must it be thought, to be withdrawn from these stains of the earth, and to go to that most just Judge and indulgent Father, who in the place of labours gives rest, in the place of death life, in the place of darkness brightness, and in the place of short and earthly goods, gives those which are eternal and heavenly: with which reward the hardships and miseries which we endure in this world, in accomplishing the works of righteousness, can in no way be compared and equalled. Therefore, if we wish to be wise and happy, not only must those sayings of Terence be reflected upon and proposed to us,
"That we must ever grind at the mill, we must be beaten, and put in fetters;" [1439]
but things much more dreadful than these must be endured, namely, the prison, chains, and tortures: pains must be undergone, in short, death itself must be undertaken and borne, when it is clear to our conscience that that frail pleasure will not be without punishment, nor virtue without a divine reward. All, therefore, ought to endeavour either to direct themselves to the right way as soon as possible, or, having undertaken and exercised virtues, and having patiently performed the labours of this life, to deserve to have God as their comforter. For our Father and Lord, who built and strengthened the heaven, who placed in it the sun, with the other heavenly bodies, who by His power weighed the earth and fenced it with mountains, surrounded it with the sea, and divided it with rivers, and who made and completed out of nothing whatever there is in this workmanship of the world; having observed the errors of men, sent a Guide, who might open to us the way of righteousness: let us all follow Him, let us hear Him, let us obey Him with the greatest devotedness, since He alone, as Lucretius says,
"Cleansed men's breasts with truth-telling precepts, and fixed a limit to lust and fear, and explained what was the chief good which we all strive to reach, and pointed out the road by which, along a narrow track, we might arrive at it in a straightforward course."
And not only pointed it out, but also went before us in it, that no one might dread the path of virtue on account of its difficulty. Let the way of destruction and deceit, if it is possible, be deserted, in which death is concealed, being covered by the attractions of pleasure.
And the more nearly each one, as his years incline to old age, sees to be the approach of that day in which he must depart from this life, let him reflect how he may leave it in purity, how he may come to the Judge in innocency; not as they do, to whose dark minds the light is denied, [1441] who, when the strength of their body now fails, are admonished in this of the last pressing necessity, that they should with greater eagerness and ardour apply themselves to the satisfying of their lusts. From which abyss let everyone free himself while it is permitted him, while the opportunity is present, and let him turn himself to God with his whole mind, that he may without anxiety await that day, in which God, the Ruler and Lord of the world, shall judge the deeds and thoughts of each. Whatever things are here desired, let him not only neglect, but also avoid them, and let him judge that his soul is of greater value than those deceitful goods, the possession of which is uncertain and transitory; for they take their departure every day, and they go forth much more quickly than they had entered, and if it is permitted us to enjoy them even to the last, they must still, without doubt, be left to others. We can take nothing with us, except a well and innocently spent life. That man will appear before God with abundant resources, that man will appear in opulence, to whom there shall belong self-restraint, mercy, patience, love, and faith. This is our inheritance, which can neither be taken away from any one, nor transferred to another. And who is there who would wish to provide and acquire for himself these goods?
Let those who are hungry come, that being fed with heavenly food, they may lay aside their lasting hunger; let those who are athirst come, that they may with full mouth draw forth the water of salvation from an ever-flowing fountain. [1442] By this divine food and drink the blind shall both see, and the deaf hear, and the dumb speak, and the lame walk, and the foolish shall be wise, and the sick shall be strong, and the dead shall come to life again. For whoever by his virtue has trampled upon the corruptions of the earth, the supreme and truthful arbiter will raise him to life and to perpetual light. Let no one trust in riches, no one in badges of authority, no one even in royal power: these things do not make a man immortal. For whosoever shall cast away the conduct becoming a man, [1443] and, following present things, shall prostrate himself upon the ground, will be punished as a deserter from his Lord, his commander, and his Father. Let us therefore apply ourselves to righteousness, which will alone, as an inseparable companion, lead us to God; and "while a spirit rules these limbs," [1444] let us serve God with unwearied service, let us keep our posts and watches, let us boldly engage with the enemy whom we know, that victorious and triumphant over our conquered adversary, we may obtain from the Lord that reward of valour which He Himself has promised.
General Note.
For remarks on the dubious passages which bear upon that of [137]p. 221, supra, see the General Note suffixed to the tractate on the Workmanship of God, [138]p. 300, infra.
[1438] Decursis septem spatiis,--an expression borrowed from the chariot race: here applied to the seven books of this treatise.
[1439] Terent., Phorm., ii. 1. 19.
[1440] De Nat. Rer., vi. 24.
[1441] Quorum cæcis mentibus lux negatur. Others read, "Quidam cæcis mentibus viri."
[1442] [This evident quotation from Rev. xxi. 7 and xxii. 17 is noteworthy as proof of the currency of the Apocalypse in North Africa.]
[1443] Rationem hominis.
[1444] Virg., Æneid, iv. 336.
The Epitome of the Divine Institutes.
Addressed to His Brother Pentadius.
The Preface.--The Plan and Purport of the Whole Epitome, [1445] And of the Institutions.
Although the books of the Divine Institutions which we wrote a long time since to illustrate the truth and religion, may so prepare and mould the minds of the readers, that their length may not produce disgust, nor their copiousness be burthensome; nevertheless you desire, O brother Pentadius, that an epitome of them should be made for you, I suppose for this reason, that I may write something to you, and that your name may be rendered famous by my work, such as it is. I will comply with your desire, although it seems a difficult matter to comprise within the compass of one book those things which have been treated of in seven large volumes. [1446] For the whole matter becomes less full when so great a multitude of subjects is to be compressed within a narrow space; and it becomes less clear by its very brevity, especially since many arguments and examples, on which the elucidation of the proofs depends, must of necessity be omitted, since their copiousness is so great, that even by themselves they are enough to make up a book. And when these are removed, what can appear useful, what plain? But I will strive as much as the subject permits, both to contract that which is diffuse and to shorten that which is long; in such a manner, however, that in this work, in which truth is to be brought to light, matter may not seem to be wanting for copiousness, nor clearness for understanding it. [1447]