Chapter XVI.

1. And now the time is come for us to proceed to the demonstration of these things; if indeed such truths require demonstration, and if the aid of testimony be needful to confirm the certainty of palpable facts. Such testimony, however, shall be here given; and let it be received with an attentive and gracious ear.

2. Of old the nations of the earth, the entire human race, were variously distributed into provincial, national, and local governments,  81  “With one shout and charge.” This does not agree with the account of the final struggle by which Licinius came into Constantine’s power, as generally given, and lends some probability to the view that after he had been captured he again revolted. “With one shout and charge.” This does not agree with the account of the final struggle by which Licinius came into Constantine’s power, as generally given, and lends some probability to the view that after he had been captured he again revolted. subject to kingdoms and principalities of many kinds. The consequences of this variety were war and strife, depopulation and captivity, which raged in country and city with unceasing fury. Hence, too, the countless subjects of history, adulteries, and rapes of women; hence the woes of Troy, and the ancient tragedies, so known among all peoples.

3. The origin of these may justly be ascribed to the delusion of polytheistic error. But when that instrument of our redemption, the thrice holy body of Christ, which proved itself superior to all Satanic fraud, and free from evil both in word and deed, was raised, at once for the abolition of ancient evils, and in token of his victory over the powers of darkness; the energy of these evil spirits was at once destroyed. The manifold forms of government, the tyrannies and republics, the siege of cities, and devastation of countries caused thereby, were now no more, and one God was proclaimed to all mankind.

4. At the same time one universal power, the Roman empire, arose and flourished, while the enduring and implacable hatred of nation against nation was now removed: and as the knowledge of one God, and one way of religion and salvation, even the doctrine of Christ, was made known to all mankind; so at the self-same period, the entire dominion of the Roman empire being vested in a single sovereign, profound peace reigned throughout the world. And thus, by the express appointment of the same God, two roots of blessing, the Roman empire, and the doctrine of Christian piety, sprang up together for the benefit of men.

5. For before this time the various countries of the world, as Syria, Asia, Macedonia, Egypt, and Arabia, had been severally subject to different rulers. The Jewish people, again, had established their dominion in the land of Palestine. And these nations, in every village, city, and district, actuated by some insane spirit, were engaged in incessant and murderous war and conflict. But two mighty powers, starting from the same point, the Roman empire, which henceforth was swayed by a single sovereign, and the Christian religion, subdued and reconciled these contending elements.

6. Our Saviour’s mighty power destroyed at once the many governments and the many gods of the powers of darkness, and proclaimed to all men, both rude and civilized, to the extremities of the earth, the sole sovereignty of God himself. Meantime the Roman empire, the causes of multiplied governments being thus removed, effected an easy conquest of those which yet remained; its object being to unite all nations in one harmonious whole; an object in great measure already secured, and destined to be still more perfectly attained, even to the final conquest of the ends of the habitable world, by means of the salutary doctrine, and through the aid of that Divine power which facilitates and smooths its way.

7. And surely this must appear a wondrous fact to those who will examine the question in the love of truth, and desire not to cavil at these blessings.  82  This is a fair appeal, applicable to his present hearers. It at least was true of Constantine’s reign, that it produced a state of relative peace and prosperity. The falsehood of demon superstition was convicted: the inveterate strife and mutual hatred of the nations was removed: at the same time One God, and the knowledge of that God, were proclaimed to all: one universal empire prevailed; and the whole human race, subdued by the controlling power of peace and concord, received one another as brethren, and responded to the feelings of their common nature. Hence, as children of one God and Father, and owning true religion as their common mother, they saluted and welcomed each other with words of peace. Thus the whole world appeared like one well-ordered and united family: each one might journey unhindered as far as and whithersoever he pleased: men might securely travel from West to East, and from East to West, as to their own native country: in short, the ancient oracles and predictions of the prophets were fulfilled, more numerous than we can at present cite, and those especially which speak as follows concerning the saving Word. “He shall have dominion from sea to sea, and from the river to the ends of the earth.” And again, “In his days shall righteousness spring up; and abundance of peace.” “And they shall beat their swords into plough-shares, and their spears into sickles: and nation shall not take up sword against nation, neither shall they learn to war any more.”  83  [Psalm lxxi. 7, 8; Isaiah ii. 4. Septuagint.—Bag.] Psalm lxxii., English version.

8. These words, predicted ages before in the Hebrew tongue, have received in our own day a visible fulfillment, by which the testimonies of the ancient oracles are clearly confirmed. And now, if thou still desire more ample proof, receive it, not in words, but from the facts themselves. Open the eyes of thine understanding; expand the gates of thought; pause awhile, and consider; inquire of thyself as though thou wert another, and thus diligently examine the nature of the case. What king or prince in any age of the world, what philosopher, legislator, or prophet, in civilized or barbarous lands, has attained so great a height of excellence, I say not after death, but while living still, and full of mighty power, as to fill the ears and tongues of all mankind with the praises of his name? Surely none save our only Saviour has done this, when, after his victory over death, he spoke the word to his followers, and fulfilled it by the event, saying to them, “Go ye, and make disciples of all nations in my name.”  84  Matt. xxviii. 19. There is an interesting various reading here, where Eusebius, with B. as against Aleph, adds something; but where B. and others have ουν, and D. and others have νυν, Eusebius has γουν. He it was who gave the distinct assurance, that his gospel must be preached in all the world for a testimony to all nations, and immediately verified his word: for within a little time the world itself was filled with his doctrine.

9. How, then, will those who caviled at the commencement of my speech be able to reply to this? For surely the force of ocular testimony is superior to any verbal argument. Who else than he, with an invisible and yet potent hand, has driven from human society like savage beasts that ever noxious and destructive tribe of evil spirits who of old had made all nations their prey, and by the motions of their images had practiced many a delusion among men? Who else, beside our Saviour, by the invocation of his name, and by unfeigned prayer addressed through him to the Supreme God, has given power to banish from the world the remnant of those wicked spirits to those who with genuine and sincere obedience pursue the course of life and conduct which he has himself prescribed? Who else but our Saviour has taught his followers to offer those bloodless and reasonable sacrifices which are performed by prayer and the secret worship of God?

10. Hence is it that throughout the habitable world altars are erected, and churches dedicated, wherein these spiritual and rational sacrifices are offered as a sacred service by every nation to the One Supreme God. Once more, who but he, with invisible and secret power, has suppressed and utterly abolished those bloody sacrifices which were offered with fire and smoke, as well as the cruel and senseless immolation of human victims; a fact which is attested by the heathen historians themselves? For it was not till after the publication of the Saviour’s Divine doctrine, about the time of Hadrian’s reign, that the practice of human sacrifice was universally abandoned.

11. Such and so manifest are the proofs of our Saviour’s power and energy after death. Who then can be found of spirit so obdurate as to withhold his assent to the truth, and refuse to acknowledge his life to be Divine? Such deeds as I have described are done by the living, not the dead; and visible acts are to us as evidence of those which we cannot see. It is as it were an event of yesterday that an impious and godless race disturbed and confounded the peace of human society, and possessed mighty power. But these, as soon as life departed, lay prostrate on the earth, worthless as dung, breathless, motionless, bereft of speech, and have left neither fame nor memorial behind. For such is the condition of the dead; and he who no longer lives is nothing: and how can he who is nothing be capable of any act? But how shall his existence be called in question, whose active power and energy are greater than in those who are still alive? And though he be invisible to the natural eye, yet the discerning faculty is not in outward sense. We do not comprehend the rules of art, or the theories of science, by bodily sensation; nor has any eye yet discerned the mind of man. Far less, then, the power of God: and in such cases our judgment is formed from apparent results.

12. Even thus are we bound to judge of our Saviour’s invisible power, and decide by its manifest effects whether we shall acknowledge the mighty operations which he is even now carrying on to be the works of a living agent; or whether they shall be ascribed to one who has no existence; or, lastly, whether the inquiry be not absurd and inconsistent in itself. For with what reason can we assert the existence of one who is not? Since all allow that that which has no existence is devoid of that power, and energy, and action, for these are characteristics of the living, but the contrary is characteristic of the dead.