NPNF2-01 Eusebius 359
359 In fact, this word “chance” is the expression of men who think in haphazard and illogical fashion; who are unable to understand the causes of these things, and who, owing to the feebleness of their own apprehensions, conceive that those things for which they cannot assign a reason, are ordered without reason. There are, unquestionably, some things which possess wonderful natural properties, and the full apprehension of which is very difficult: for example, the nature of hot springs. For no one can easily explain the cause of so powerful a fire; and it is indeed surprising that though surrounded on all sides by a body of cold water, it loses none of its native heat. These phenomena appear to be of rare occurrence throughout the world, being intended, I am persuaded, to afford to mankind convincing evidence of the power of that Providence which ordains that two directly opposite natures, heat and cold, should thus proceed from the self-same source. Many indeed, yea, numberless, are the gifts which God has bestowed for the comfort and enjoyment of man; and of these the fruit of the olive-tree and the vine deserve especial notice; the one for its power of renovating and cheering the soul,39 the other because it ministers to our enjoyment, and is likewise adapted for the cure of bodily disease. Marvelous, too, is the course of rivers, flowing night and day with unceasing motion, and presenting a type of ever-flowing, never-ceasing life: and equally wonderful is the alternate succession of day and night).
Let what has been said suffice to prove that nothing exists without reason and intelligence, and that reason itself and providence are of God. It is he who has also distributed the metals, as gold, silver, copper, and the rest, in due proportion; ordaining an abundant supply of those which would be most needed and generally employed, while he dispensed those which serve the purposes merely of pleasure in adornment of luxury with a liberal and yet a sparing hand, holding a mean between parsimony and profusion. For the searchers for metals, were those which are employed for ornament procured in equal abundance with the rest, would be impelled by avarice to despise and neglect to gather those which, like iron or copper, are serviceable for husbandry, or house-building, or the equipment of ships; and would care for those only which conduce to luxury and a superfluous excess of wealth. Hence it is, as they say, that the search for gold and silver is far more difficult and laborious than that for any other metals, the violence of the toil thus acting as a counterpoise to the violence of the desire. And how many instances might still further be enumerated of the workings of that Divine Providence which, in all the gifts which it has so unsparingly conferred upon us, plainly urges us to the practice of self-control and all other virtues, and leads us away from unbefitting covetousness! To trace the secret reasons of all these things is indeed a task which exceeds the power of human faculties. For how can the intellect of a frail and perishable being arrive at the knowledge of perfect truth, or apprehend in its purity the counsel of God from the beginning?
We ought, therefore, to aim at objects which are within our power, and exceed not the capacities of our nature. For the persuasive influence of argument has a tendency to draw most of us away from the truth of things, which has happened to many philosophers, who have employed themselves in reasoning, and the study of natural science, and who, as often as the magnitude of the subject surpasses their powers of investigation, adopt various devices for obscuring the truth. Hence their diversities of judgment, and contentious opposition to each others’ doctrines, and this notwithstanding their pretensions to wisdom. Hence, too, popular commotions have arisen, and severe sentences, passed by those in power, apprehensive of the overthrow of hereditary institutions, have proved destructive to many of the disputants themselves. Socrates, for example, elated by his skill in argumentation, indulging his power of making the worse appear the better reason,40 and playing continually with the subtleties of controversy, fell a victim to the slander of his own countrymen and fellow-citizens. Pythagoras, too, who laid special claim to the virtues of silence and self-control, was convicted of falsehood. For he declared to the Italians that the doctrines which he had received during his travels in Egypt, and which had long before been divulged by the priests of that nation, were a personal revelation to himself from God. Lastly, Plato himself, the gentlest and most refined of all, who first essayed to draw men’s thoughts from sensible to intellectual and eternal objects, and taught them to aspire to sublimer speculations, in the first place declared, with truth, a God exalted above every essence, but to him he added also a second, distinguishing them numerically as two, though both possessing one perfection, and the being of the second Deity proceeding from41 the first. For he is the creator and controller of the universe, and evidently supreme: while the second, as the obedient agent of his commands, refers the origin of all creation to him as the cause. In accordance, therefore, with the soundest reason, we may say that there is one Being whose care and providence are over all things, even God the Word, who has ordered all things; but the Word being God himself is also the Son of God. For by what name can we designate him except by this title of the Son, without falling into the most grievous error? For the Father of all things is properly considered the Father of his own Word. Thus far, then, Plato’s sentiments were sound; but in what follows he appears to have wandered from the truth, in that he introduces a plurality of gods, to each of whom he assigns specific forms. And this has given occasion to still greater error among the unthinking portion of mankind, who pay no regard to the providence of the Supreme God, but worship images of their own devising, made in the likeness of men or other living beings. Hence it appears that the transcendent nature and admirable learning of this philosopher, tinged as they were with such errors as these, were by no means free from impurity and alloy. And yet he seems to me to retract, and correct his own words, when he-plainly declares that a rational soul is the breath42 of God, and divides all things into two classes, intellectual and sensible: [the one simple, the other]43 consisting of bodily structure; the one comprehended by the intellect alone, the other estimated by the judgment and the senses. The former class, therefore, which partakes of the divine spirit, and is uncompounded and immaterial, is eternal, and inherits everlasting life; but the latter, being entirely resolved into the elements of which it is composed, has no share in everlasting life. He farther teaches the admirable doctrine, that those who have passed a life of virtue, that is, the spirits of good and holy men, are enshrined, after their separation from the body, in the fairest mansions of heaven. A doctrine not merely to be admired, but profitable too.44 For who can believe in such a statement, and aspire to such a happy lot, without desiring to practice righteousness and temperance, and to turn aside from vice? Consistently with this doctrine he represents the spirits of the wicked as tossed like wreckage on the streams of Acheron and Pyriphlegethon.
There are, however, some persons so infatuated, that when they meet with such sentiments as these, they are neither converted or alarmed: nay, they even treat them with contempt and scorn, as if they listened to the inventions of fable; applauding, perhaps, the beauty of the eloquence, but abhorring the severity of the precepts. And yet they give credence to the fictions of the poets, and make both civilized and barbarous45 countries ring with exploded and false tales. For the poets assert that the judgment of souls after death is committed to men whose parentage they ascribe to the gods,46 ex-tolling their righteousness and impartiality and represent them as guardians of the dead. The same poets describe the battles of the gods and certain usages of war among them, and speak of them as subject to the power of fate. Some of these deities they picture to us as cruel, others as strangers to all care for the human race, and others again as hateful in their character. They introduce them also as mourning the slaughter of their own children, thus implying their inability to succor, not strangers merely, but those most dear to them. They describe them, too, as subject to human passions, and sing of their battles and wounds, their joys and sorrows. And in all this they appear worthy of belief.47 For if we suppose them to be moved by a divine impulse to attempt the poetic art, we are bound to believe them and to be persuaded of what they utter under this inspiration. They speak, then, of the calamities to which their divinities are subject; calamities which of course are altogether true! But it will be objected that it is the privilege of poets to lie, since the peculiar province of poetry is to charm48 the spirits of the hearers, while the very essence of truth is that things told be in reality exactly what they are said to be.49 Let us grant that it is a characteristic of poetry occasionally to conceal the truth. But they who speak falsehood do it not without an object; being influenced either by a desire of personal gain or advantage, or possibly, being conscious of some evil conduct, they are induced to disguise the truth by dread of the threatening vengeance of the laws. But surely it were possible for them (in my judgment), by adhering faithfully to truth at least while treating of the nature of the Supreme Being, to avoid the guilt at once of falsehood and impiety).
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,51 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,52 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.53 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,54 their preserver must have had a prior existence; so that Christ is the cause of preservation, and the preservation of things is an effect:55 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,56 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 mode57 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,58 appeared. Alike wondrous were the circumstances which attended this great event. A radiant dove, like that which flew from the ark of Noah,59 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,60 but real wisdom: his hearers were instructed, not in the mere social virtues,61 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 supply62 for the wants of a mighty multitude?63 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,64 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;65 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].66 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.67 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.
The Blessings Which Await Those Who Know It, Especially Such as Die in the Confession of the Faith.68
360 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,69 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.70 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 light71 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 burdensome72 by those whose thoughts are not accordant with the divine and sacred doctrine.
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.73 ] 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.
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,74 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 material75 with the intellectual76 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.77 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.
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.78 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.79 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,80 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.
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]81 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.82 Moses desolated, at the Divine command, the land of the once mighty Pharaoh, whose arrogance was his destruction,83 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.
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 minds84 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,85 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 philosophers86 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 brethren87 (whose example others have since followed, and have won surpassing glory by their faith in the Saviour’s name),88 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,89 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,90 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.91 The beasts, erewhile so gentle, rushed at once upon their victims, and with all the fierceness of their nature tore and destroyed them all.92
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