[3421] Valesius expresses a preference for the reading kathodou (advent) here instead of katholou (universal), but the latter is the reading of Heinichen, and undoubtedly correct. Bag. has followed Valesius.
[3422] "New mode" is a paraphrase supported by only one ms. The real meaning of nothen is well expressed by Chr., "alienam quandam a communi hominum natura nascendi rationem sibi excogitavit." Its usual meaning is "illegitimate."
[3423] This is supposed to refer to Heb. i. 3, although a different Greek word is used.
[3424] Various 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 Apocrypha; 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.).
[3425] The 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.
[3426] Social virtues or "political" virtues. Cf. the "political art" or "statesmanship" of Aristotle.
[3427] [Pollou chronou, "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.]
[3428] At this point Christophorson begins his chapter xii., "of those who did not know the mystery," &c.
[3429] The 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.
[3430] Cf. Rom. viii. 25; Gal. v. 5.
[3431] [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.
[3432] i.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."
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. [3433]
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, [3434] 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. [3435] 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 [3436] 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 [3437] by those whose thoughts are not accordant with the divine and sacred doctrine.
[3433] Literally 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.
[3434] Cf. John xvii. 3; 1 John v. 19-20.
[3435] This 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."
[3436] [Alluding to the tapers, &c., lighted at the tombs of martyrs on the anniversary of their death.--Bag.] Compare Scudamore, Lights, The Ceremonial Use of, in Smith and Cheetham, Dict. 1 (1880), 993 sq.
[3437] "Vulgar."
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. [3438] ] 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.
[3438] [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.