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| That these Things cannot have been spoken of a Mere Man: and that Unbelievers, owing to their Ignorance of Religion, know not even the Origin of their own Existence.
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Chapter XXI.—That these Things cannot have been spoken of a
Mere Man: and that Unbelievers, owing to their Ignorance of Religion,
know not even the Origin of their own Existence.
It may
be some will foolishly suppose that these words were spoken of the
birth of a mere ordinary mortal. But if this were all, what reason
could there be that the earth should need neither seed nor plough, that
the vine should require no pruning-hook, or other means of culture? How
can we suppose these things to be spoken of a mere mortal’s
birth? For nature is the minister of the Divine will, not an instrument
obedient to the command of man. Indeed, the very joy of the elements
indicates the advent of God, not the conception of a human being. The
prayer, too, of the poet that his life might be prolonged is a proof of
the Divinity of him whom he invoked; for we desire life and
preservation from God, and not from man. Indeed, the Erythræan
Sibyl thus appeals to God: “Why, O Lord, dost thou compel me
still to foretell the future, and not rather remove me from this earth
to await the blessed day of thy coming?” And Maro adds to what he
had said before:
Begin, sweet boy! with smiles thy mother know,
Who ten long months did with thy
burden go.
No mortal parents smiled upon
thy birth:
No nuptial joy thou
know’st, no feast of earth.
How could his parents have smiled on
him? For his Father3479
| 3479 “Father” is emendation of Valesius embodied in his
translation (1659), but not his text (1659). It is bracketed by
Molz. “His God [and Father].” | is God, who
is a Power without sensible quality,3480
existing,
not in any definite shape, but as comprehending other beings,3481
| 3481 In this form it sounds much like Pantheism, but in translation of
Molz. this reads, “but determinable through the bounds of
other [existences].” | and not, therefore, in a human body.
And who knows not that the Holy Spirit has no participation in the
nuptial union? For what desire can exist in the disposition of that
good which all things else desire? What fellowship, in short, can
wisdom hold with pleasure? But let these arguments be left to those who
ascribe to him a human origin, and who care not to purify themselves
from all evil in word as well as deed. On thee, Piety, I call to aid my
words, on thee who art the very law of purity, most desirable of all
blessings, teacher of holiest hope, assured promise of immortality!
Thee, Piety, and thee, Clemency, I adore. We who have obtained thine
aid3482
| 3482 So Valesius conjectures it should read, but the text of
Val. and Hein. read, “We needy ones owe,”
&c. | owe thee everlasting gratitude for
thy healing power. But the multitudes whom their innate hatred of
thyself deprives of thy succor, are equally estranged from God himself,
and know not that the very cause of their life and being, and that of
all the ungodly, is connected with the rightful worship of him who is
Lord of all: for the world itself is his, and all that it
contains.E.C.F. INDEX & SEARCH
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