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# Nicene and Post-Nicene Fathers: Series II/Volume VI/Prefaces/Prefaces to Commentaries/Introduction

The Commentaries.
The extant commentaries by Jerome on the books of Holy Scripture may be arranged thus, chronological sequence being observed as far as possible:
A. New Testament:
The Epistles to Philemon, Galatians, Ephesians, Titus. a.d. 387.
Origen on St. Luke. a.d. 389.
St. Matthew. a.d. 398.
B. Old Testament:
Ecclesiastes. a.d. 388.
1. The Twelve Minor Prophets:
Nahum, Michah, Zephaniah, Haggai, Habakkuk. a.d. 392.
Jonah. Begun three years after the foregoing (Preface). Finished between a.d. 395 and a.d. 397.
Obadiah. a.d. 403.
Zechariah, Malachi, Hosea, Joel, Amos. Finished by a.d. 406.
2. The Four Greater Prophets:
Daniel. a.d. 407.
Isaiah. a.d. 408–410.
Ezekiel. a.d. 410–414.
Jeremiah. Commenced after the death of Eustochium in a.d. 418. The commentary on this book, which stops short at chapter xxxii., was therefore written in a.d. 419, the year which intervened between Eustochium’s death and Jerome’s own.
We have thought it best to give the Prefaces, as in those to the Vulgate, in the order of the books as they stand in our Bible, not in the order in which they were written.
# Nicene and Post-Nicene Fathers: Series II/Volume VI/Prefaces/Prefaces to Commentaries/Isaiah

Isaiah.
The Commentary in eighteen books, each with its Preface. It was written in the years 404–410, and addressed to Eustochium alone, her mother Paula having died in 404.
The Preface to Book i. touches generally upon the character and contents of Isaiah, asserting that many of the prophecies are directly applicable to Christ, and that the nations who are dealt with have a spiritual meaning. Those to the following books mostly give a short statement of the contents of the chapters commented on, and entreat the prayers of Eustochium for the work. The Fifth Book (or chapters xiii. to xxiii.) had been published before by itself, at the instance of a bishop named Amabilis, but he says he must add the metaphorical and spiritual meaning of the Visions of the various nations, which is done in Books vi. and vii. The Preface to Book x. contains a bitter allusion to Rufinus, “the Scorpion, a dumb and poisonous brute, still grumbling over my former reply,” and speaks of Pammachius as joining in the request for the continuation of the Commentaries.
The Preface to Book xi. intimates that his commentary upon Daniel, which expounded the statue with feet of iron and clay as the Roman Empire, and announced its fall, had been known at the court and resented by Stilicho, but that all danger from that source had been removed by the judgment of God, that is, through the death of Stilicho by the command of his son in-law Honorius. The Preface to Book xiii. records a severe illness which had stopped his work, though he was restored to health suddenly; and that to Book xiv. thanks Eustochium for her kind offices during this illness. The remaining Prefaces, though they have occasionally some interest in the history of the interpretation of Scripture, need not delay us.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book IV/Chapter 5

Chapter V.—Conquest of the Scythians defeated through the Sign of Our Saviour.
And why should I relate even briefly and incidentally, how he subjected barbarous nations to the Roman power; how he was the first who subjugated the Scythian and Sarmatian tribes, which had never learned submission, and compelled them, how unwilling soever, to own the sovereignty of Rome? For the emperors who preceded him had actually rendered tribute to the Scythians: and Romans, by an annual payment, had confessed themselves servants to barbarians; an indignity which our emperor could no longer bear, nor think it consistent with his victorious career to continue the payment his predecessors had made. Accordingly, with full confidence in his Saviour’s aid, he raised his conquering standard against these enemies also, and soon reduced them all to obedience; coercing by military force those who fiercely resisted his authority, while, on the other hand, he conciliated the rest by wisely conducted embassies, and reclaimed them to a state of order and civilization from their lawless and savage life. Thus the Scythians at length learned to acknowledge subjection to the power of Rome.

## Footnotes

* ↑ [Probably the Goths are meant, as in Socrates’ Eccles. Hist. Bk. I. ch. 18.—Bag.] Compare for his Gothic wars, references in Prolegomena, under Life.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book IV/Chapter 53

Chapter LIII.—Having reigned about Thirty-Two Years, and lived above Sixty, he still had a Sound Body.
He completed the time of his reign in two and thirty years, wanting a few months and days, and his whole life extended to about twice that period. At this age he still possessed a sound and vigorous body, free from all blemish, and of more than youthful vivacity; a noble mien, and strength equal to any exertion; so that he was able to join in martial exercises, to ride, endure the fatigues of travel, engage in battle, and erect trophies over his conquered enemies, besides gaining those bloodless victories by which he was wont to triumph over those who opposed him.

## Footnotes

* ↑ [In his Chronicon, Eusebius gives the more correct period of thirty years and ten months. Constantine’s reign began a.d. 306, and his death took place a.d. 337.—Bag.] Compare Prolegomena, also Clinton, Fasti Rom. an. 337.
* ↑ Compare Prolegomena, under Character.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book IV/Chapter 48

Chapter XLVIII.—That Constantine was displeased with one who praised him excessively.
And now that all these ceremonies were completed, and the divine qualities of the emperor’s character continued to be the theme of universal praise, one of God’s ministers presumed so far as in his own presence to pronounce him blessed, as having been counted worthy to hold absolute and universal empire in this life, and as being destined to share the empire of the Son of God in the world to come. These words, however, Constantine heard with indignation, and forbade the speaker to hold such language, exhorting him rather to pray earnestly on his behalf, that whether in this life or in that which is to come, he might be found worthy to be a servant of God.

## Footnotes

* ↑ Yet Eusebius himself in his Oration uses language almost as obnoxious, and records that Constantine was much pleased with it. The difference was probably one of gracefulness.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book IV/Chapter 51

Chapter LI.—That Constantine divided the Empire between his Three Sons, whom he had instructed in Politics and Religion.
Having thus established his power in the opposite extremities of the world, he divided the whole extent of his dominions, as though he were allotting a patrimonial inheritance to the dearest objects of his regard, among his three sons. To the eldest he assigned his grandfather’s portion; to the second, the empire of the East; to the third, the countries which lie between these two divisions. And being desirous of furnishing his children with an inheritance truly valuable and salutary to their souls, he had been careful to imbue them with true religious principles, being himself their guide to the knowledge of sacred things, and also appointing men of approved piety to be their instructors. At the same time he assigned them the most accomplished teachers of secular learning, by some of whom they were taught the arts of war, while they were trained by others in political, and by others again in legal science. To each moreover was granted a truly royal retinue, consisting of infantry, spearmen, and body guards, with every other kind of military force; commanded respectively by captains, tribunes, and generals of whose warlike skill and devotion to his sons the emperor had had previous experience.

## Footnotes

* ↑ [“The younger Constantine was appointed to hold his court in Gaul; and his brother Constantius exchanged that department, the ancient patrimony of their father, for the more opulent, but less martial, countries of the East. Italy, the Western Illyricum, and Africa, were accustomed to revere Constans, the third of his sons, as the representative of the great Constantine” (Gibbon, Decline and Fall, ch. 18).—Bag.] Compare Prolegomena, under Life.
* ↑ Centurions, generals, tribunes.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book IV/Chapter 54

Chapter LIV.—Of those who abused His Extreme Benevolence for Avarice and Hypocrisy.
In like manner his mental qualities reached the highest point of human perfection. Indeed he was distinguished by every excellence of character, but especially by benevolence; a virtue, however, which subjected him to censure from many, in consequence of the baseness of wicked men, who ascribed their own crimes to the emperor’s forbearance. In truth I can myself bear testimony to the grievous evils which prevailed during these times; I mean the violence of rapacious and unprincipled men, who preyed on all classes of society alike, and the scandalous hypocrisy of those who crept into the Church, and assumed the name and character of Christians. His own benevolence and goodness of heart, the genuineness of his own faith, and his truthfulness of character, induced the emperor to credit the profession of these reputed Christians, who craftily preserved the semblance of sincere affection for his person. The confidence he reposed in such men sometimes forced him into conduct unworthy of himself, of which envy took advantage to cloud in this respect the luster of his character.

## Footnotes

* ↑ “Psychical qualities”—including more than intellectual.
* ↑ Compare Prolegomena, Character. There is a striking touch of naturalness in this passage which tells for the historical trustworthiness of the biographer, and though exposing the fault of the emperor yet gives a rather pleasing glimpse of his character.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book IV/Chapter 55

Chapter LV.—Constantine employed himself in Composition of Various Kinds to the Close of his Life.
These offenders, however, were soon over-taken by divine chastisement. To return to our emperor. He had so thoroughly trained his mind in the art of reasoning that he continued to the last to compose discourses on various subjects, to deliver frequent orations in public, and to instruct his hearers in the sacred doctrines of religion. He was also habitually engaged in legislating both on political and military questions; in short, in devising whatever might be conducive to the general welfare of the human race. It is well worthy of remark, that, very shortly before his departure, he pronounced a funeral oration before his usual auditory, in which he spoke at length on the immortality of the soul, the state of those who had persevered in a life of godliness, and the blessings which God has laid up in store for them that love him. On the other hand he made it appear by copious and conclusive arguments what the end of those will be who have pursued a contrary career, describing in vivid language the final ruin of the ungodly. His powerful testimony on these subjects seemed so far to touch the consciences of those around him, that one of the self-imagined philosophers, of whom he asked his opinion of what he had heard, bore testimony to the truth of his words, and accorded a real, though reluctant, tribute of praise to the arguments by which he had exposed the worship of a plurality of gods. By converse such as this with his friends before his death, the emperor seemed as it were to smooth and prepare the way for his transition to a happier life.

## Footnotes

* ↑ Compare remarks in Prolegomena, under Writings and Character.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book IV/Chapter 56

Chapter LVI.—How he took Bishops with him on an Expedition against the Persians, and took with him a Tent in the Form of a Church.
It is also worthy of record that about the time of which I am at present writing, the emperor, having heard of an insurrection of some barbarians in the East, observed that the conquest of this enemy was still in store for him, and resolved on an expedition against the Persians. Accordingly he proceeded at once to put his forces in motion, at the same time communicating his intended march to the bishops who happened to be at his court, some of whom he judged it right to take with him as companions, and as needful coadjutors in the service of God. They, on the other hand, cheerfully declared their willingness to follow in his train, disclaiming any desire to leave him, and engaging to battle with and for him by supplication to God on his behalf. Full of joy at this answer to his request, he unfolded to them his projected line of march; after which he caused a tent of great splendor, representing in shape the figure of a church, to be prepared for his own use in the approaching war. In this he intended to unite with the bishops in offering prayers to the God from whom all victory proceeds.

## Footnotes

* ↑ From this point to the end of the first sentence in ch. 58 is bracketed by Heinichen.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book IV/Chapter 49

Chapter XLIX.—Marriage of his Son Constantius Cæsar.
On the completion of the thirtieth year of his reign he solemnized the marriage of his second son, having concluded that of his first-born long before. This was an occasion of great joy and festivity, the emperor himself attending on his son at the ceremony, and entertaining the guests of both sexes, the men and women in distinct and separate companies, with sumptuous hospitality. Rich presents likewise were liberally distributed among the cities and people.

## Footnotes

* ↑ His second son by Fausta. Crispus seems now to be counted out. This was not the famous Eusebia who was his second wife.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book IV/Chapter 50

Chapter L.—Embassy and Presents from the Indians.
About this time ambassadors from the Indians, who inhabit the distant regions of the East, arrived with presents consisting of many varieties of brilliant precious stones, and animals differing in species from those known to us. These offerings they presented to the emperor, thus allowing that his sovereignty extended even to the Indian Ocean, and that the princes of their country, who rendered homage to him both by paintings and statues, acknowledged his imperial and paramount authority. Thus the Eastern Indians now submitted to his sway, as the Britons of the Western Ocean had done at the commencement of his reign.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book IV/Chapter 52

Chapter LII.—That after they had reached Man’s Estate he was their Guide in Piety.
As long as the Cæsars were of tender years, they were aided by suitable advisers in the management of public affairs; but on their arrival at the age of manhood their father’s instructions alone sufficed. When present he proposed to them his own example, and admonished them to follow his pious course: in their absence he furnished them by letter with rules of conduct suited to their imperial station, the first and greatest of which was an exhortation to value the knowledge and worship of the Sovereign Lord of all more than wealth, nay, more than empire itself. At length he permitted them to direct the public administration of the empire without control, making it his first request that they would care for the interests of the Church of God, and boldly profess themselves disciples of Christ. Thus trained, and excited to obedience not so much by precept as by their own voluntary desire for virtue, his sons more than fulfilled the admonitions of their father, devoting their earnest attention to the service of God, and observing the ordinances of the Church even in the palace itself, with all the members of their households. For their father’s forethought had provided that all the attendants of his son’s should be Christians. And not only so, but the military officers of highest rank, and those who had the control of public business, were professors of the same faith: for the emperor placed confidence in the fidelity of men devoted to the service of God, as in a strong and sure defense. When our thrice blessed prince had completed these arrangements, and thus secured order and tranquillity throughout the empire, God, the dispenser of all blessings, judged it to be the fitting time to translate him to a better inheritance, and summoned him to pay the debt of nature.

## Footnotes

* ↑ The expression is over strong. Constantius, e.g., was not baptized until just before his death.
# Nicene and Post-Nicene Fathers: Series II/Volume V/Dogmatic Treatises/Against Eunomius/Book XI
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
# Nicene and Post-Nicene Fathers: Series II/Volume V/Dogmatic Treatises/Against Eunomius/Book X
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Apology of Rufinus/Book I/Chapter 29

29. What can be more distinct than this statement? What could possibly be thought or said whether by Origen or by any of those whom you say that you condemn, which would be clearer than this, that the inequality of conditions which exists among those who are born into this world is ascribed to the justice of God? You say that the cause of the salvation or perdition of each soul is to be found in itself, that is, in the passions and dispositions which it has shown in its previous life in that new Jerusalem which is the mother of us all. “But this too,” he will say no doubt, “is not said by myself. I described it as the opinion of another: moreover, I used the expression ‘they seize upon the opportunity.’” Well, I do not deny that you make it appear that you are speaking of another. But you have not denied that this man about whom you are speaking is in agreement and accord with you: you have not said that he is in opposition or hostility to you. For, when you use this formula of ‘another’ in reference to one who is really opposed to you, you habitually, after setting down a few of his words, at once impugn and overthrow them: you do this in the case of Marcion, Valentinus, Arius and others. But when, as in this instance, you use, indeed, this formula of ‘another,’ but report his words fortified by the strongest assertions and by the most abundant testimonies of Scripture, is it not evident even to us who are so slow of understanding, and whom you speak of as ‘moles,’ that he whose words you set down and do not overthrow, is no other than yourself, and that we have here a case of the figure well known to rhetoricians, when they use another man’s person to set forth their own opinions. Such figures are resorted to by rhetoricians when they are afraid of offending particular people, or when they wish to avoid exciting ill-will against themselves. But, if you think that you have avoided blame by putting forward ‘another’ as the author of these statements, how much more free from it is he whom you accuse. For his mode of action is much more cautious. He is not content with merely saying, “This is what others say,” or “so some men think,” but, “As to this or that I do not decide, I only suggest,” and, “If this seems to any one more probable, let him hold to it, putting the other aside.” He has been very careful in his statements, as you know; and yet you summon him to be tried and condemned. You think that you have escaped because you speak of ‘another’: but the points on which you condemn him are precisely those in which you follow and imitate him.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Apology of Rufinus/Book I/Chapter 3

3. But, before I begin to clear up these points, there is one in which I confess that he has spoken the truth in an eminent degree; namely, when he says that he is not rendering evil speaking for evil speaking. This, I say, is quite true; for it is not for evil speaking but for speaking well of him and praising him that he has rendered reproach and evil speaking. But it is not true, as he says, that he turns the left cheek to one who smites him on the right. It is on one who is stroking him and caressing him on the cheek that he suddenly turns and bites him. I praised his eloquence and his industry in the work of translating from the Greek. I said nothing in derogation of his faith; but he condemns me on both these points. He must therefore pardon me if I say some things rather roughly and rudely; for he has challenged to a reply a man who has no great rhetorical skill, and who has not, as he knows, the power to make one whom he wishes to injure and to wound appear to have received neither wounds nor injuries. Those who love this kind of eloquence must seek it in a man whom every light report stirs up to fault-finding and vituperation, and who thinks himself bound, as if he were the censor, to be always coming up to set things to rights. A man who desires to clear himself from the stains which have been cast upon him, does not trouble himself, in the answer which he is compelled to make, about the elegance and neat turns of his reply, but only about its truth.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Apology of Rufinus/Book I/Chapter 30

30. But let us proceed in our study of these Commentaries; otherwise, in dwelling too long upon a few special points, we may be prevented from taking notice of the greater number. In the same book and the same passage are the words “To the end that we should be unto the praise of his glory, we who had before hoped in Christ.” His comment is:
“If it had been simply said ‘We have trusted in Christ,’ and there had not been the prefix ‘before,’ which stands in the Greek προηλπικότες, the sense would be quite clear, namely, that those who have hoped in Christ have been chosen in due order and have been predestinated according to the purpose of him who orders all things according to the counsel of his own will. But, as it stands, the addition of the preposition ‘before,’ compels us to explain it according to the same ideas which we argued in a former place to be necessary for the explanation of the passage, “Who hath blessed us with every spiritual blessing in the heavenly places in Christ, even as he chose us in him before the foundation of the world, that we should be holy and without blemish before him:” namely, that God had blessed us before in heaven with all spiritual blessing, and had chosen us before the world was framed; and that thus we are said to have hoped in Christ ‘before,’ that is, in the time when we were elected and predestinated and blessed in heaven.”

## Footnotes

* ↑ Eph. i. 12
* ↑ Reading ‘sorte’ as in the Comm. itself.