Cyprian (Cont.)The Treatises of Cyprian. (Cont.)

Treatise XII. – Three Books of Testimonies Against the Jews. (Cont.)

Second Book. (Cont.)

 

7. That Christ our God should come, the Enlightener and Saviour of the human race.

In Isaiah: “Be comforted, ye weakened hands; and ye weak knees, be strengthened. Ye who are of a timorous heart, fear not. Our God will recompense judgment, He Himself will come, and will save us. Then shall be opened the eves of the blind, and the ears of the deaf shall hear. Then the lame man shall leap as a stag, and the tongue of the dumb shall be intelligible; because in the wilderness the water is broken forth, and the stream in the thirsty land.” (Isa_35:3-6) Also in that place: “Not an elder nor an angel, but the Lord Himself shall deliver them; because He shall love them, and shall spare them, and He Himself shall redeem them. (Isa_63:9) Also in the same place: “I the Lord God have called Thee in righteousness, that I may hold Thine hand, and I will comfort Thee; and I have given Thee for a covenant of my people, for a light of the nations; to open the eyes of the blind, to bring forth them that are bound from chains, and those who sit in darkness from the prison-house. I am the Lord God, that is my name. I will not: give any glory to another, nor my powers to given images.” (Isa_42:6-8) Also in the twenty-fourth Psalm: “Show me Thy ways, O Lord, and teach me Thy paths, and lead me unto Thy truth, and teach me; for Thou art the God of my salvation.” (Psa_25:4, Psa_25:5) Whence, in the Gospel according to John, the Lord says: “I am the light of the world. He that will follow me shall not walk in darkness, but shall have the light of life.” (Joh_8:12) Moreover, in that according to Matthew, the angel Gabriel says to Joseph: “Joseph, thou son of David, fear not to take unto thee Mary thy wife. For that which shall be born to her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call His name Jesus; for He shall save His people from their sins.” (Mat_1:20, Mat_1:21) Also in that according to Luke: “And Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel, who hath foreseen redemption for His people, and hath raised up an horn of salvation for us in the house of His servant David.” (Luk_1:67-69) Also in the same place, the angel said to the shepherds: “Fear not; for, behold, I bring you tidings that unto you is born this day in the city of David a Saviour, which is Christ Jesus.” (Luk_2:10, Luk_2:11)

 

8. That although from the beginning He had been the Son of God, yet He had to be begotten again according to the flesh.

In the second Psalm: “The Lord said unto me, Thou art my Son; this day have I begotten Thee. Ask of me, and I will give Thee the nations for Thine inheritance, and the bounds of the earth for Thy possession.” (Psa_2:7, Psa_2:8) Also in the Gospel according to Luke: “And it came to pass, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and she was filled with the Holy Ghost, and she cried out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence does this happen to me, that the mother of my Lord should come to me?” (Luk_1:41-43) Also Paul to the Galatians: “But when the fulness of the time was come, God sent His Son, horn of a woman.” (Gal_4:4) Also in the Epistle of John: “Every spirit which confesses that Jesus Christ is come in the flesh is of God. But whosoever denies that He is come in the flesh is not of God, but is of the spirit of Antichrist.” (1Jo_4:2, 1Jo_4:3)

 

9. That this should be the sign of His nativity, that He should be born of a virgin – man and God – a son of man and a Son of God.

In Isaiah: “And the Lord went on to speak to Ahaz, saying, Ask thee a sign from the Lord thy God, in the height above and in the depth below. And Ahaz said, I will not ask, and I will not tempt the Lord my God. And He said, Hear ye, therefore, O house of David: it is no trifling contest unto you with men, since God supplies the struggle. On this account God Himself will give you a sign. Behold, a virgin shall conceive, and shall bear a son, and ye shall call His name Emmanuel. Butter and honey shall He eat; before that He knows to prefer the evil, He shall exchange the good.” (Luk_7:10-15)305 This seed God had foretold would proceed from the woman that should trample on the head of the devil. In Genesis: “Then God said unto the serpent, Because thou hast done this, cursed art thou from every kind of the beasts of the earth. Upon thy breast and thy belly shalt thou crawl, and earth shall be thy food all the days of thy life. And I will place enmity between thee and the woman and her seed. He shall regard thy head, and thou shalt watch his heel.” (Gen_3:14, Gen_3:15)

 

10. That Christ is both man and God, compounded of both natures, that He might be a Mediator between us and the Father.

In Jeremiah: “And He is man, and who shall know Him? (Jer_17:9) Also in Numbers: “A Star shall arise out of Jacob, and a man shall rise up from Israel.” (Num_24:17) Also in the same place: “A Man shall go forth out of his seed,306 and shall rule over many nations; and His kingdom shall be exalted as Gog,307 and His kingdom shall be increased; and God brought Him forth out of Egypt. His glory is as of the unicorn, and He shall eat the nations of His enemies, and shall take out the marrow of their fatnesses, and will pierce His enemy with His arrows. He couched and lay down as a lion, and as a lion’s whelp. Who shall raise Him up? Blessed are they who bless Thee, and cursed are they who curse Thee.” (Num_24:7-9) Also in Isaiah: “The Spirit of the Lord is upon me; on account whereof He hath anointed me: He hath sent me to tell good tidings to the poor; to heal the bruised in heart, to preach deliverance to the captives, and sight to the blind, to proclaim the acceptable year of the Lord, and the day of retribution.” (Isa_61:1, Isa_61:2) Whence, in the Gospel according to Luke, Gabriel says to Mary: “And the angel, answering, said to her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee. Wherefore that holy thing which is born of thee shall be called the Son of God.” (Luk_1:35) Also in the first Epistle of Paul to the Corinthians: “The first man is of the mud308 of the earth; the second man is from heaven. As was he from the soil, such are they also that are of the earth; and as is the heavenly, such also are the heavenly. As we have borne the image of him who is of the earth, let us also bear the image of Him who is from heaven.” (1Co_15:47-49)

 

11. That Christ was to be born of the seed of David, according to the flesh.

In the second of Kings: “And the word of the Lord came to Nathan, saying, Go and tell my servant David, Thus saith the Lord, Thou shall not build me an house to dwell in; but it shall come to pass, when thy days shall be fulfilled, and thou shall sleep with thy fathers, I will raise up thy seed after thee who shall come from thy loins, and I will establish His kingdom. He shall build me a house in my name, and I will set up His throne for ever; and I will be to; Him a Father, and He shall be to me a Son; and His house shall obtain confidence, and His kingdom for ever in my sight.” (2Sa_7:5, 2Sa_7:12-16) Also in Isaiah: “And a rod shall go forth of the root of Jesse, and a flower shall go up from his root; and the Spirit of the Lord shall rest upon Him, the spirit of wisdom and of understanding, the spirit of counsel and might, the spirit of knowledge and piety; and the spirit of the fear of the Lord shall fill Him.” (Isa_11:1-3) Also in the 131st Psalm: “God hath sworn the truth unto David himself, and He has not repudiated it; of the fruit of thy belly will I set upon my throne.” (Psa_132:11) Also in the Gospel according to Luke: “And the angel said unto her, Fear not, Mary. For thou hast found favour before God. Behold, thou shall conceive, and shalt bring forth a son, and shalt call His name Jesus. The same shall be great, and He shall be called the Son of the Highest; and the Lord God shall give Him the throne of His father David, and He shall reign over the house of Jacob for ever, and of His kingdom there shall be no end.” (Luk_1:30-33) Also in the Apocalypse: “And I saw in the right hand of God, who sate on the throne, a book written within, and on the back sealed with seven seals; and I saw a strong angel proclaiming with a loud voice, Who is worthy to receive the book, and to open its seals? Nor was there any one either in heaven or upon the earth, or under the earth, who was able to open the book, nor even to look into it. And I wept much because nobody was found worthy to open the book, nor to look into it. And one of the elders said unto me, Weep not; behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose its seven seals.” (Rev_5:1-5)

 

12. That Christ should be born in Bethlehem.

In Micah: “And thou, Bethlehem, house of Ephrata, art not little, that thou shouldst be appointed among the thousands of Judah. Out of thee shall He come forth to me, that He may be a prince in Israel, and His goings forth from the beginning from the days of old.” (Mic_5:2) Also in the Gospel: “And when Jesus was born in Bethlehem of Judah, in the days of Herod the king, behold, Magi came from the east to Jerusalem, saying, Where is He that is born King of the Jews? For we have seen His star in the east, and we have come with gifts to worship Him.” (Mat_2:1, Mat_2:2)

 

13. That Christ was to come in low estate in His first advent.

In Isaiah: “Lord, who hath believed our report, and to whom is the Arm of the Lord revealed? We have declared in His presence as children, as a root in a thirsty ground. There is no form nor glory in Him; and we saw Him, and He had no form nor beauty; but His form was without honour, and lacking beyond other men. He was a man set in a plague, and knowing how to bear weakness; because His face was turned away, He was dishonoured, and was not accounted of. He bears our sins, and grieves for us; and we thought that He was in grief, and in wounding, and in affliction; but He was wounded for our transgressions, and He was weakened309 for our sins. The discipline of our peace was upon Him, and with His bruise we are healed. We all like sheep have gone astray; than has gone out of his way. And God has delivered Him for our sins; and He, because He was afflicted, opened not His mouth.” (Isa_53:1-7) [see p. 516, supra.] Also in the same: “I am not rebellious, nor do I contradict. I gave my back to the stripes, and my cheeks to the palms of the hands. Moreover, I did not turn away my Gee from the foulness of spitting, and God was my helper.” (Isa_50:5-7) Also in the same: “He shall not cry, nor will any one hear His voice in the streets. He shall not break a bruised reed, and a smoking flax He shall not extinguish; but He shall bring forth judgment in truth. He shall shine forth, and shall not be shaken, until He set judgment in the earth, and in His name shall the nations trust.” (Isa_42:2-4) Also in the twenty-first Psalm: “But I am a worm, and no man; the accursed of man, and the casting away of the people. All they who saw me despised me, and spoke within their lips, and moved their head. He hoped in the Lord, let Him deliver him; let Him save him, since he will have Him.” (Psa_22:6-8) Also in that place: “My strength is dried up like a potsherd, and my tongue is glued to my jaws.” (Psa_22:15) Also in Zechariah: “And the Lord showed me Jesus, that great priest, standing before the face of the Angel of the Lord, and the devil was standing at his right hand to oppose him. And Jesus was clothed in filthy garments, and he stood before the face of the Angel Himself; and He answered and said to them who were standing before His face, saying, Take away his filthy garments from him. And he said to him, Behold, I have taken away thine iniquities. And put upon him a priestly garment,310 and set a fair mitre311 upon his head.” (Zec_3:1, Zec_3:3, Zec_3:5) Also Paul to the Philippians: “Who, being established in the form of God, thought it not robbery that He was equal with God, but emptied Himself, taking the form of a servant, and was made in the likeness of men; and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, even the death of the cross. Wherefore also God exalted Him, and gave Him a name which is above every name, that in the name312 of Jesus every knee should bow, of things in heaven, of things in earth, and of infernal things, and every tongue should confess that Jesus Christ is Lord in the glory of God the Father.” (Phi_2:6-11)

 

14. That He is the righteous One whom the Jews should put to death.

In the Wisdom of Solomon: “Let us lay hold of the righteous, because He is disagreeable to us, and is contrary to our works, and reproacheth us with our transgressions of the law.313 He professeth that He has the knowledge of God, and calls Himself the Son of God; He has become to us an exposure of our thoughts; He is grievous unto us even to look upon, because His life is unlike to others, and His ways are changed. We are esteemed by Him as frivolous, and He restraineth Himself from our ways, as if from uncleanness; and He extols the last end of the righteous, and boasts that He has God for His Father. Let us see, then, if His words are true, and let us try what will come to Him. Let us interrogate Him with reproach and torture, that we may know His reverence and prove His patience. Let us condemn Him with a most shameful death. These things they considered, and erred. For their maliciousness hath blinded them, and they knew not the sacraments of God.” (Wisdom of Solomon 2:12-22) Also in Isaiah: “See ye how the righteous perisheth, and no man understandeth; and righteous men are taken away, and no man regardeth. For the righteous man is taken away from the face of unrighteousness, and his burial shall be in peace.” (Isa_57:1, Isa_57:2) [Justin, vol. 1. p. 203.] Concerning this very thing it was before foretold in Exodus: “Thou shalt not slay the innocent and the righteous.” (Exo_23:7) Also in the Gospel: “Judas, led by penitence, said to the priests and elders, I have sinned, in that I have betrayed the innocent blood.” (Mat_27:3, Mat_27:4)

 

15. That Christ is called a sheep and a lamb who was to be slain, and concerning the sacrament (mystery) of the passion.

In Isaiah: “He was led as a sheep to the slaughter, and as a lamb before his shearer is dumb, so He opened not His mouth. In His humiliation His judgment was taken away: who shall relate His nativity? Because His life shall i be taken away from the earth. By the transgressions of my people He was led to death; and I will give the wicked for His burial, and the rich themselves for His death; because He did no wickedness, nor deceits with His mouth. Wherefore He shall gain many, and shall divide the spoils of the strong; because His soul was delivered up to death, and He was counted among transgressors. And He bare the sins of many, and was delivered for their offences.” (Isa_53:7-9, Isa_53:12) Also in Jeremiah: “Lord, give me knowledge, and I shall know it: then I saw their meditations. I was led like a lamb without malice to the slaughter; against me they devised a device, saying, Come, let us cast the tree into His bread,314 and let us erase His life from the earth, and His name shall no more be a remembrance.” (Jer_11:18, Jer_11:19) Also in Exodus God said to Moses: “Let them take to themselves each man a sheep, through the houses of the tribes, a sheep without blemish, perfect, male, of a year old it shall be to you. Ye shall take it from the lambs and from the goats, and all the congregation of the synagogue of the children of Israel shall kill it in the evening; and they shall take of its blood, and shall place it upon the two posts,315 and upon the threshold in the houses, in the very houses in which they shall eat it. And they shall eat the flesh on the same night, roasted with fire; and they shall eat unleavened bread with bitter herbs.316 Ye shall not eat of them raw nor dressed in water, but roasted with fire; the head with the feet and the inward parts. Ye shall leave nothing of them to the morning; and ye shall not break a bone of it. But what of it shall be left to the morning shall be burnt with fire. But thus ye shall eat it; your loins girt, and your sandals on your feet, and your staff in your hands; and ye shall eat it in haste: for it is the Lord’s passover.” (Exo_12:3-12) Also in the Apocalypse: “And I saw in the midst of the throne, and of the four living creatures, and in the midst of the elders, a Lamb standing as if slain, having seven horns and seven eyes, which are the seven spirits of God sent forth throughout all the earth. And He came and took the book from the right hand of God, who sate on the throne. And when He had taken the book, the four living creatures and the four and twenty elders cast themselves before the Lamb, having every one of them harps and golden cups317 full of odours of supplications, which are the prayers of the saints; and they sang a new song, saying, Worthy art Thou, O Lord, to take the book, and to open its seals: for Thou wast slain, and hast redeemed us with Thy blood from every tribe, and people, and nation; and Thou hast made us a kingdom unto our God, and hast made us priests, and they shall reign upon the earth.” (Rev_5:6-10) Also in the Gospel: “On the next day John saw Jesus coming to him, and saith, Behold the Lamb of God, and behold Him that taketh away the sins of the world!” (Joh_1:29)

 

16. That Christ also is called a Stone.

In Isaiah: “Thus saith the Lord, Behold, I place on the foundations of Sion a precious stone, elect, chief, a corner stone, honourable; and he who trusteth in Him shall not be confounded.” (Isa_28:16)318 Also in the 117th Psalm: “The stone which the builders rejected, the same is become the head of the corner. This is done by the Lord, and it is wonderful in our eyes. This is the day, which the Lord hath made; let us rejoice and be glad in it. O Lord, save therefore, O Lord, direct therefore. Blessed is He who cometh in the name of the Lord.” (Psa_118:21-26) Also in Zechariah: “Behold, I bring forth my servant. The Orient is his name, because the stone which I have placed before the face of Jesus; upon that one stone are seven eyes.” (Zec_3:8, Zec_3:9) Also in Deuteronomy: “And thou shall write upon the stone all this law, very plainly.” (Deu_27:8) Also in Jesus the son of Nave: “And he took a great stone, and placed it there before the Lord; and Jesus said unto the people, Behold, this stone shall be to you for a testimony, because it hath heard all the things which were spoken by the Lord, which He hath spoken to you to-day; and it shall be for a testimony to you in the last of the days, when ye shall have departed from your God.” (Jos_24:26, Jos_24:27) Also in the Acts of the Apostles, Peter: “Ye princes of the people, and elders of Israel, hearken: Behold, we are this day interrogated by you about the good deed done to the impotent man, by means of which he is made whole. Be it known unto you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom ye have crucified, whom God hath raised up from the dead, by Him he stands whole in your presence, but by none other. This is the stone which was despised by you builders, which has become the head of the corner. For there is no other name given to men under heaven in which we must be saved.” (Act_4:8-12) This is the stone in Genesis, which Jacob places at his head, because the head of the man is Christ; and as he slept he saw a ladder reaching to heaven, on which the Lord was placed, and angels were ascending and descending.319 And this stone he designating Christ consecrated and anointed with the sacrament of unction. This is the stone in Exodus upon which Moses sate on the top of a hill when Jesus the son of Nave fought against Amalek; and by the sacrament of the stone, and the stedfastness of his sitting, Amalek was overcome by Jesus, that is, the devil was overcome by Christ. This is the great stone in the first book of Kings, upon which was placed the ark of the covenant when the oxen brought it back in the cart, sent back and returned by the strangers. Also, this is the stone in the first book of Kings, with which David smote the forehead of Goliath and slew him; signifying that the devil and his servants are thereby thrown down – that part of the head, namely, being conquered320 which they have not had sealed. And by this seal we also are always safe and live. This is the stone which, when Israel had conquered the aliens, Samuel set up and called its name Ebenezer; that is, the stone that helpeth.

 

17. That afterwards this Stone should become a mountain, and should fill the whole earth.

In Daniel: “And behold a very great image; and the aspect of this image was fearful, and it stood erect before thee; whose head was of fine gold, its breast and arms were silver, its belly and thighs were of brass, and its feet were partly indeed of iron, and partly of clay, until that a stone was cut [Hippolytus, p. 209, supra.] out of the mountain, without the hands of those that should cut it, and struck the image upon the feet of iron and clay, and brake them into small fragments. And the iron, and the clay, and the brass, and the silver, and the gold, was made altogether; and they became small as chaff, or dust in the threshing-floor in summer; and the wind blew them away, so that nothing remained of them. And the stone which struck the image became a great mountain, and filled the whole earth.” (Dan_2:31-35)

 

18. That in the last times the same mountain should be manifested, and upon it the Gentiles should come, and on it all the righteous should go up.

In Isaiah: “In the last times the mountain of the Lord shall be revealed, and the house of God upon the tops of the mountains; and it shall be exalted above the hills, and all nations shall come upon it, and many shall walk and say, Come, and let us go up into the mountain of the Lord, and into the house of the God of Jacob; and He will tell us His way, and we will walk in it. For from Sion shall proceed the law, and the word of the Lord from Jerusalem; and He shall judge among the nations, and shall rebuke much people; and they shall beat their swords into ploughshares, and their spears into pruning-hooks, and they shall no more learn to fight.” (Isa_2:2-4) Also in the twenty-third Psalm: “Who shall ascend into the hill of the Lord, or who shall stand in His holy place? He that is innocent in his hands, and of a clean heart; who hath not received his life in vanity, and hath not sworn craftily to his neighbour. He shall receive the blessing from the Lord, and mercy321 from the God that saveth him. This is the generation of those who seek Him, that seek the face of the God of Jacob.” (Psa_24:3-6)

 

19. That Christ is the Bridegroom, having the Church as His bride, from which spiritual children were to be born.

In Joel: “Blow with the trumpet in Sion; sanctify a fast, and call a healing; assemble the people, sanctify the Church, gather the elders, collect the little ones that suck the breast; let the Bridegroom go forth of His chamber, and the bride out of her closet.” (Joe_2:15, Joe_2:16) Also in Jeremiah: “And I will take away from the cities of Judah, and from the streets of Jerusalem, the voice of the joyous, and the voice of the glad; the voice of the bridegroom, and the voice of the bride.” (Jer_16:9) Also in the eighteenth Psalm: “And he is as a bridegroom going forth from his chamber; he exulted as a giant to run his course. From the height of heaven is his going forth, and his circuit even to the end of it; and there is nothing which is hid from his heat.” (Psa_19:5, Psa_19:6) Also in the Apocalypse: “Come, I will show thee the new bride, the Lamb’s wife. And he took me in the Spirit to a great mountain, and he showed me the holy city Jerusalem descending out of heaven from God, having the glory of God.” (Rev_21:9-11) Also in the Gospel according to John: “Ye are my witnesses, that I said to them who were sent from Jerusalem to me, that I am not the Christ, but that I am sent before Him. For he who has the bride is the bridegroom; but the friend of the bridegroom is he who standeth and heareth him with joy, and rejoiceth because of the voice of the bridegroom.” (Joh_3:28-29) The mystery of this matter was shown in Jesus the son of Nave, when he was bidden to put his shoes from off him, doubt less because he himself was not the bridegroom. For it was in the law, that whoever should refuse marriage should put off his shoe, but that he should be shod who was to be the bridegroom: “And it happened, when Jesus was in Jericho, he looked around with his eyes, and saw a man standing before his face, and holding a javelin322 in his hand, and said, Art thou for us or for our enemies? And he said, I am the leader of the host of the Lord; now draw near. And Jesus fell on his rice to the earth, and said to him, Lord, what dost Thou command unto Thy servant. And the leader of the Lord’s host said, Loose thy shoe from thy feet, for the place whereon thou standest is holy ground.” (Jos_5:13-15) Also, in Exodus, Moses is bidden to put off his shoe, because he, too, was not the bridegroom: “And there appeared unto him the angel of the Lord in a flame of fire out of a bush; and he saw that the bush burned with fire, but the bush was not consumed. And Moses said, I will pass over and see this great sight, why the bush is not consumed. But when He saw that he drew near to see, the Lord God called him from the bush, saying, Moses, Moses. And he said, What is it? And He said, Draw not nigh hither, unless thou hast loosed thy shoe from off thy feet; for the place on which thou standest is holy ground. And He said unto him, I am the God of thy father, the God of Abraham, and the God of Isaac, and the God of Jacob.” (Exo_3:2-6) This was also made plain in the Gospel according to John: “And John answered them, I indeed baptize with water, but there standeth One in the midst of you whom ye know not: He it is of whom I said, The man that cometh after me is made before me, the latchet of whose shoe I am not worthy to unloose.” (Joh_1:26, Joh_1:27) Also according to Luke: “Let your loins be girt, and your lamps burning, and ye like to men that wait for their master when he shall come from the wedding, that when he cometh and knocketh, they may open unto him. Blessed are those servants whom their Lord, when He cometh, shall find watching.” (Luk_12:35-37) Also in the Apocalypse: “The Lord God omnipotent reigneth: let us be glad and rejoice, and let us give to Him the honour of glory; for the marriage of the Lamb is come, and His wife hath made herself ready.” (Rev_19:6-7)

 

20. That the Jews would fasten Christ to the cross.

In Isaiah: “I have spread out my hands all day to a people disobedient and contradicting me, who walk in ways that are not good, but after their own sins.” (Isa_65:2) [So Justin, vol. i. pp. 179 and 206. But compare Isa_25:11, a remarkable simile.] Also in Jeremiah: “Come, let us cast the tree into His bread, and let us blot out His life from the earth.” (Jer_11:19) Also in Deuteronomy: “And Thy life shall be hanging (in doubt) before Thine eyes; and Thou shall fear day and night, and shalt not trust to Thy life.” (Deu_28:66) Also in the twenty-first Psalm: “They tore my hands and my feet;323 they numbered all my bones. And they gazed upon me, and saw me, and divided my garments among them, and upon my vesture they cast a lot. But Thou, O Lord, remove not Thy help far from me; attend unto my help. Deliver my soul from the sword, and my only one from the paw324 of the dog. Save me from the mouth of the lion, and my lowliness from the horns of the unicorns. I will declare Thy name unto my brethren; in the midst of the Church I will praise Thee.” (Psa_22:16-22) Also in the 118th Psalm: “Pierce my flesh with nails through fear of Thee.” (Psa_109:1-31:120) Also in the 140th Psalm: “The lifting up of my hands is an evening sacrifice.” (Psa_141:2) Of which sacrifice Sophonias said: “Fear from the presence of the Lord God, since His day is near, because the Lord hath prepared His sacrifice, He hath sanctified His elect.” (Zep_1:7) Also in Zechariah: “And they shall look upon me, whom they have pierced.” (Zec_12:10) Also in the eighty-seventh Psalm: “I have called unto Thee, O Lord, the whole day; I have stretched out my hands unto Thee.” (Psa_88:9) Also in Numbers: “Not as a man is God suspended, nor as the son of man does He suffer threats.” (Num_23:19) Whence in the Gospel the Lord says: “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in the Son may have life eternal.” (Joh_3:14-15)

 

21. That in the passion and the sign of the cross is all virtue and power.

In Habakkuk: “His virtue covered the heavens, and the earth is full of His praise, and His splendour shall be as the light; there shall be horns in His hands. And there the virtue of His glory was established, and He founded His strong love. Before His face shall go the Word, and shall go forth unto the plains according to His steps.” (Hab_3:3-5) In Isaiah also: “Behold, unto us a child is born, and to us a Son is given, upon whose shoulders shall be government; and His name shall be called the Messenger of a mighty thought.” (Isa_9:6) By this sign of the cross also Amalek was conquered by Jesus through Moses. In Exodus Moses said to Jesus: “Choose thee out men, and go forth, and order yourselves with Amalek until the morrow. Behold, I will stand on the top of the hill, and the rod of God in mine hand. And it came to pass, when Moses lifted up his hands, Israel prevailed; but when Moses had let down his hands, Amalek waxed strong. But the hands of Moses were heavy; and they took a stone, and placed it under him, and he sat upon it; and Aaron and Hur held up his hands, on the one side and on the other side; and the hands of Moses were made steady even to the setting of the sun. And Jesus routed Amalek and all his people. And the Lord said unto Moses, Write this, that it may be a memorial in a book, and tell it unto the ears of Jesus, that I may utterly destroy the memory of Amalek from under heaven.” (Exo_17:9-14)

 

22. That in this sign of the Cross is salvation for all people who are marked on their foreheads.325

In Ezekiel the Lord says: “Pass through the midst of Jerusalem, and thou shalt mark the sign I upon the men’s foreheads, who groan and grieve for the iniquities which are done in the midst of them.” (Eze_9:4) Also in the same place: “Go and smite, and do not spare your eyes. Have no pity on the old man, and the youth, and the virgin, and slay little children and women, that they may be utterly destroyed. But ye shall not touch any one upon whom the sign is written, and begin with my holy places themselves.” (Eze_9:4-6) Also in Exodus God says to Moses: “And there shall be blood for a sign to you upon the houses wherein ye shall be; and I will look on the blood, and will protect you. And there shall not be in you the plague of wasting when I shall smite the land of Egypt.” (Exo_12:13) Also in the Apocalypse: “And I saw326 a Lamb standing on Mount Sion, and with Him a hundred and forty and four thousand; and they had His name and the name of His Father written on their foreheads.” (Rev_14:1) Also in the same place: “I am Alpha and Omega, the first and the last, the beginning and the end. Blessed are they that do His commandments, that they may have power over the tree of life.” (Rev_22:13, Rev_22:14)

 

23. That at mid-day in His passion there should be darkness.

In Amos: “And it shall come to pass in that day, saith the Lord, the sun shall set at noonday, and the day of light shall be darkened; and I will turn your feast-days into grief, and all your songs into lamentation.” (Amo_8:9, Amo_8:10)327 Also in Jeremiah: “She is frightened that hath borne children, and her soul hath grown weary. Her sun hath gone down while as yet it was mid-day; she hath been confounded arid accursed: I will give the rest of them to the sword in the sight of their enemies.” (Jer_15:9)328 Also in the Gospel: “Now from the sixth hour there was darkness over all the earth even to the ninth hour.” (Mat_27:45) [see vol. 3. p. 58]

 

24. That He was not to be overcome of death, nor should remain in Hades.

In the twenty-ninth Psalm: “O Lord, Thou hast brought back my soul from hell.” (Psa_30:3) Also in the fifteenth Psalm: “Thou wilt not leave my soul in hell, neither wilt Thou suffer Thine Holy One to see corruption.” (Psa_16:10) Also in the third Psalm: “I laid me down and slept, and rose up again, because the Lord helped me.” Psa_3:5) Also according to John: “No man taketh away my life from me; but I lay it down of myself. I have the power of laying it down, and I have the power of taking it again. For this commandment I have received from my Father.” (Joh_10:18)

 

25. That He should rise again from the dead on the third day.

In Hosea: “After two days He will revive us; we shall rise again on the third day.”(Hos_6:2) Also in Exodus: “And the Lord said unto Moses, Go down and testify to the people, and sanctify them to-day and to-morrow; and let them wash their garments, and let them be prepared against the day after to-morrow. For on the third day the Lord will come down on Mount Sinai.” (Exo_19:10, Exo_19:11 Also in the Gospel: “A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it but the sign of the prophet Jonas: for as Jonas was in the whale’s belly three days and three nights, so shall the Son of man be three days and three nights in the heart of the earth.” (Mat_12:39, Mat_12:40)

 

26. That after He had risen again He should receive from His Father all power, and His power should be everlasting.

In Daniel: “I saw in a vision by night, and behold as it were the Son of man, coming in the clouds of heaven, came even to the Ancient of days, and stood in His sight. And they who stood beside Him brought Him before Him: and to Him was given a royal power, and all the kings of the earth by their generation, and all glory obeying Him: and His power is eternal, which shall not be taken away, and His kingdom shall not be destroyed.” (Dan_7:13, Dan_7:14) Also in Isaiah: “Now will I arise, saith the Lord; now will I be glorified, now will I be exalted, now ye shall see, now ye shall understand, now ye shall be confounded. Vain will be the strength of your spirit: the fire shall consume you.” (Isa_33:10, Isa_33:11) Also in the 109th Psalm: “The Lord said unto my Lord, Sit Thou on my right hand, until I make Thine enemies the footstool of Thy feet. God will send the rod of Thy power out of Sion, and Thou shalt rule in the midst of Thine enemies.” (Psa_110:1, Psa_110:2) Also in the Apocalypse: “And I turned and looked to see the voice which spake with me. And I saw seven golden candlesticks, and in the midst of the candlesticks one like unto the Son of man, clothed with a long garment,329 and He was girt about the paps with a golden girdle. And His head and His hairs were white as wool or snow, and His eyes as a flame of fire, and His feet like to fine brass from a furnace of fire, and His voice like the sound of many waters. And He had in His right hand seven stars: and out of His mouth went a sharp two-edged sword; and His face shone as the sun in his might. And when I saw Him, I fell at His feet as dead. And He laid His right hand upon me, and said, Fear not; I am the first and the last, and He that liveth and was dead; and, lo, I am living for evermore330 and I have the keys of death and of hell.” (Rev_1:12-18) Likewise in the Gospel, the Lord after His resurrection says to His disciples: “All power is given unto me in heaven and in earth. Go therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you.” (Mat_28:18-20)

 

27. That it is impossible to attain to God the Father, except by His Son Jesus Christ.

In the Gospel: “I am the way, and the truth, and the life: no one cometh to the Father but by me.” (Joh_14:6) Also in the same place: “I am the door: by me if any man shall enter in, he shall be saved.” (Joh_10:9) Also in the same place: “Many prophets and righteous men have desired to see the things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.” (Mat_13:17) Also in the same place: “He that believeth on the Son hath eternal life: he that is not obedient in word to the Son hath not life; but the wrath of God shall abide upon him.” (Joh_3:36) Also Paul to the Ephesians: “And when He had come, He preached peace to you, to those which are afar off, and peace to those which are near, because through Him we both have access in one Spirit unto the Father.” (Eph_2:17, Eph_2:18) Also to the Romans: “For all have sinned, and fail of the glory of God; but they are justified by His gift and grace, through the redemption which is in Christ Jesus.” (Rom_3:23, Rom_3:24) Also in the Epistle of Peter the apostle: “Christ hath died once for our sins, the just for the unjust, that He might present us to God.” (1Pe_3:18) Also in the same place: “For in this also was it preached to them that are dead, that they might be raised again.” (1Pe_4:6) Also in the Epistle of John: “Whosoever denieth the Son, the same also hath not the Father. He that confesseth the Son, hath both the Son and the Father.” (1Jo_2:23)

 

28. That Jesus Christ shall come as a Judge.

In Malachi: “Behold, the day of the Lord cometh, burning as an oven; and all the aliens and all the wicked shall be as stubble; and the day that cometh shall burn them up, saith the Lord.” (Mal_4:1) Also in the forty-ninth (or fiftieth) Psalm: “God the Lord of gods hath spoken, and called the earth. From the rising of the sun even to the going down thereof, out of Sion is the beauty of His glory. God shall come manifestly, our God, and shall not keep silence. A fire shall burn before Him, and round about Him shall be a great storm. He hath called the heaven above, and the earth, that He may separate His people. Gather together His saints unto Him, those who arrange His covenant with sacrifices. And the heavens shall announce His righteousness, for God is the judge.” (Psa_50:1-6) Also in Isaiah: “The Lord God of strength shall go forth, and shall break war in pieces: He shall stir up contest, and shall cry over His enemies with strength. I have been silent; shall I always be silent?” (Isa_42:13, Isa_42:14) Also in the sixty-seventh Psalm: “Let God arise, and let His enemies be scattered: and let those who hate Him flee from His face. As smoke vanisheth, let them vanish: as wax melteth from the face of fire, thus let the sinners perish from the face of God. And let the righteous be glad and rejoice in the sight of God: and let them be glad with joyfulness. Sing unto God, sing praises unto His name: make a way to Him who goeth up into the west. God is His name. They shall be put to confusion from the face of Him who is the Father of the orphans, and the Judge of the widows. God is in His holy place: God, who maketh men to dwell with one mind in an house, bringing forth them that are bound with might, and equally those who provoke unto anger, who dwell in the sepulchres: God, when Thou wentest forth in the sight of Thy people, in passing into the desert.” (Psa_68:1-7) Also in the 81st Psalm: “Arise, O God; judge the earth: for Thou wilt exterminate among all nations.” (Psa_82:8) Also in the Gospel according to Matthew: “What have we to do with Thee, Thou Son of David? why art Thou come hither to punish us before the time?” (Mat_8:29) Likewise according to John: “The Father judgeth nothing, but hath given all judgment to the Son, that all may honour the Son as they honour the Father. He that honoureth not the Son, honoureth not the Father who hath sent Him.” (Joh_5:22, Joh_5:23) So too in the second Epistle of Paul to the Corinthians: “We must all appear before the judgment-seat of Christ, that every one may bear the things proper to his body, according to those things which he hath done, whether they be good or evil.” (2Co_5:10)

 

29. That He will reign as a King for ever.

In Zechariah: “Tell ye the daughter of Zion, Behold, thy King cometh unto thee: just, and having salvation; meek, sitting upon an as that hath not been tamed.” (Zec_9:9) Also in Isaiah: “Who will declare to you that eternal place? He that walketh in righteousness, and holdeth back his hands from gifts; stopping his ears, that he may not hear the judgment of blood; and closing his eyes, that he may not see unrighteousness: this man shall dwell in the lofty cavern of the strong rock; bread shall be given him, and his water shall be sure. Ye shall see the King with glory.” (Isa_33:14-17) Likewise in Malachi: “I am a great King, saith the Lord, and my name is illustrious among the nations.” (Mal_1:14) Also in the second Psalm: “But I am established as a King by Him upon His holy hill of Zion, announcing His empire.” (Psa_2:6) Also in the twenty-first Psalm: “All the ends of the world shall be reminded, and shall turn to the Lord: and all the countries of the nations shall worship in Thy sight. For the kingdom is the Lord’s: and He shall rule over all nations.” (Psa_22:27, Psa_22:28) Also in the twenty-third Psalm: “Lift up your gates, ye princes; and be ye lifted up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord strong and mighty, the Lord strong in battle. Lift up your gates, O ye princes; and be ye lifted up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of hosts, He is the King of glory.” (Psa_24:7-10) Also in the forty-fourth Psalm: “My heart hath breathed forth a good discourse:331 I tell my works to the king: my tongue is the pen of a writer intelligently writing. Thou art lovely in beauty above the children of men: grace is shed forth on Thy lips, because God hath blessed Thee for ever. Be girt with Thy sword on Thy thigh, O most mighty. To Thy honour and to Thy beauty both attend, and direct Thyself, and reign, because of truth, and meekness, and righteousness.” (Psa_44:1-4) Also in the fifth Psalm: “My King, and my God, because unto Thee will I pray. O Lord, in the morning Thou shalt hear my voice; in the morning I will stand before Thee, and will contemplate Thee.” (Psa_5:2, Psa_5:3) Also in the ninety-sixth Psalm: “The Lord hath reigned; let the earth rejoice; let the many isles be glad.” (Psa_97:1) Moreover, in the forty-fourth Psalm: “The queen stood at thy right hand in a golden garment; she is clothed in many colours. Hear, O daughter, and see, and incline thine ear, and forget thy people and thy father’s house; for the King hath desired thy beauty, for He is thy Lord God.” (Psa_45:9-11) Also in the seventy-third Psalm: “But God is our King before the world; He hath wrought salvation in the midst of the earth.” (Psa_74:12) Also in the Gospel according to Matthew: “And when Jesus was born in Bethlehem of Judah in the days of Herod the king, behold, Magi from the east came to Jerusalem, saying, Where is He who is born King of the Jews? for we have seen His star in the east, and have come to worship Him.” (Mat_2:1, Mat_2:2) Also, according to John, Jesus said: “My kingdom is not of this world. If my kingdom were of this world, my servants would be in trouble, that I should not be delivered to the Jews; but now is my kingdom not from hence. Pilate said, Art thou a king, then? Jesus answered, Thou sayest that I am a king. For this cause I was born, and for this cause I am come into the world, that I might bear testimony to the truth. Every one that is of the truth heareth my voice.” (Joh_1:36, Joh_1:37)

 

30. That He Himself is both Judge and King.

In the seventy-first Psalm: “O God, give Thy judgment to the king, and Thy righteousness to the king’s son, to judge Thy people in righteousness.” (Psa_72:1, Psa_72:2) Also in the Apocalypse: “And I saw the heaven opened, and behold a white horse; and He who sate upon him was called Faithful and True; and He judgeth justice and righteousness, and maketh war. And His eyes were, as it were, a flame of fire, and upon His head were many crowns; and He bare a name written that was known to none other than Himself’: and He was clothed with a garment sprinkled with blood, and His name is called the Word of God. And the armies which are in heaven followed Him on white horses, clothed in linen white and Clean. And out of His mouth went forth a sword with two edges, that with it He should smite the nations, which He shall shepherd332 with a rod of iron; and He shall tread the winepress of the wrath of God Almighty. Also He has on His garment and on His thigh the name written, King of kings, and Lord of lords.” (Rev_19:11-16) Likewise in the Gospel: “When the Son of man shall come in His glory, and all the angels with Him, then He shall sit in the throne of His glory; and all nations shall be gathered together before Him, and He shall separate them one from another, even as a shepherd separates the sheep from the goats; and He shall place the sheep at His right hand, but the goats at His left hand. Then shall the King say unto them who shall be at His right hand, Come, ye blessed of my Father, receive the kingdom which is prepared for you from the beginning of the world: for I was hungry, and ye gave me to eat: I was thirsty, and ye gave me to drink: I was a stranger, and ye received me: naked, and ye clothed me: sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer, and say unto Him, Lord, when saw we Thee hungry, and fed Thee? thirsty, and gave Thee to drink? And when saw we Thee a stranger, and received Thee? naked, and clothed Thee? And when saw we Thee sick, and in prison, and came unto Thee? And the King, answering, shall say unto them, Verily I say unto you, In as far as ye have done it to the least of these my brethren, ye have done it unto me. Then shall He say unto them who shall be on His left hand, Depart from me, ye cursed, into everlasting fire, which my Father hath prepared333 for the devil and his angels: for I have been hungry, and ye gave me not to eat: I have been thirsty, and ye gave me not to drink: I was a stranger, and ye received me not: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer and say, Lord, when saw we Thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and have not ministered unto Thee? And He shall answer unto them, Verily I say unto you, Inasmuch as ye have not done it to one of the least of these, ye have not done it unto me. And these shall go away into everlasting burning, but the righteous into life eternal.” (Mat_25:31-46)

Third Book.

Cyprian to his son Quirinus,334 greeting. Of your faith and devotion which you manifest to the Lord God, beloved son, you asked me to gather out for your instruction from the Holy Scriptures some heads bearing upon the religious teaching of our school;334 seeking for a succinct course of sacred reading, so that your mind, surrendered to God, might not be wearied with long or numerous volumes of books, but, instructed with a summary of heavenly precepts, might have a wholesome and large compendium for nourishing its memory. And because I owe you a plentiful and loving obedience, I have done what you wished. I have laboured for once, that you might not always labour.335 Therefore, as much as my small ability could embrace, I have collected certain precepts of the Lord, and divine teachings, which may be easy and useful to the readers, in that a few things digested into a short space are both quickly read through, and are frequently repeated. I bid you, beloved son, ever heartily farewell.

Heads336

1. On the benefit of good works and mercy.

2. In works and alms, even if by smallness of power less be done, that the will itself is enough.

3. That charity and brotherly love must be religiously and stedfastly practised.

4. That we must boast in nothing, since nothing is our own.

5. That humility and quietness is to be maintained in all things.

6. That all good and righteous men suffer more, but ought to endure because they are proved.

7. That we must not grieve the Holy Spirit whom we have received.

8. That anger must be overcome, lest it constrain us to sin.

9. That brethren ought to sustain one another.

10. That we must trust in God only, and in Him we must glory. 

11. That he who has attained to faith, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced.

12. That we must not swear. 

13. That we are not to curse.

14. That we must never murmur, but bless God concerning all things that happen.

15. That men are tried by God for this purpose, that they may be proved. 

16. Of the benefit of martyrdom.

17. That what we suffer in this world is of less account than is the reward which is promised.

18. That nothing must be preferred to the love of God and of Christ.

19. That we must not obey our own will, but that of God.

20. That the foundation and strength of hope and faith is fear.

21. That we must not rashly judge of another.

22. That when we have received a wrong, we must remit and forgive it.

23. That evil is not to be returned for evil.

24. That it is impossible to attain to the Father but by Christ.

25. That unless a man have been baptized and born again, he cannot attain to the kingdom of God.

26. That it is of small account to be baptized and to receive the Eucharist, unless one profits by it both in deeds and works.

27. That even a baptized person loses the grace which he has attained, unless he keep innocency.

28. That remission cannot in the Church be granted unto him who has sinned against God.

29. That it was before predicted concerning the hatred of the Name.

30. That what any one has vowed to God, he must quickly pay.

31. That he who does not believe is judged already.

32. Of the benefit of virginity and of continency.

33. That the Father judgeth nothing, but the Son; and the Father is not honoured by him by whom the Son is not honoured.

34. That the believer ought not to live like the Gentiles.

35. That God is patient for this end, that we may repent of our sin and be reformed.

36. That a woman ought not to be adorned in a worldly manner.

37. That the believer ought not to be punished for other offences but for the name he bears only.

38. That the servant of God ought to be innocent, lest he fall into secular punishment.

39. That the example of living is given to us in Christ.

40. That we must not labour boastfully or noisily.

41. That we must not speak foolishly and offensively.

42. That faith is of advantage altogether, and that we can do as much as we believe.

43. That he who truly believes can immediately obtain.

44. That the believers who differ among themselves ought not to refer to a Gentile judge.

45. That hope is of future things, and therefore that faith concerning those things which are promised ought to be patient.

46. That a woman ought to be silent in the church.

47. That it arises from our fault and our desert that we suffer, and do not perceive God’s help in everything.

48. That we must not take usury.

49. That even our enemies are to be loved.

50. That the sacrament of the faith must not be profaned.

51. That no one should be uplifted in his doing.

52. That the liberty of believing or of not believing is placed in free choice.

53. That the secrets of God cannot be seen through, and therefore that our faith ought to be simple.

54. That none is without filth and without sin.

55. That we must not please men, but God.

56. That nothing that is done is hidden from God.

57. That the believer is amended and reserved.

58. That no one should be made sad by death, since in living is labour and peril, in dying peace and the certainty of resurrection.

59. Of the idols which the Gentiles think gods.

60. That too great lust of food is not to be desired.

61. That the lust of possessing, and money, are not to be desired.

62. That marriage is not to be contracted with Gentiles.

63. That the sin of fornication is grievous.

64. What are those carnal things which beget death, and what are the spiritual things which lead to life.

65. That all sins are put away in baptism.

66. That the discipline of God is to be observed in Church precepts.

67. That it was foretold that men would despise sound discipline.

68. That we must depart from him who lives irregularly and contrary to discipline.

69. That the kingdom of God is not in the wisdom of the world, nor in eloquence, but in the faith of the cross and in virtue of conversation.

70. That we must obey parents.

71. And that fathers ought not to be bitter against their children.

72. That servants, when they believe, ought the more to be obedient to their fleshly masters.

73. Likewise that masters ought to be more gentle.

74. That every widow that is approved ought to be honoured. 

75. That every person ought to have care rather of his own people, and especially of believers.

76. That one who is older must not rashly be accused.

77. That the sinner is to be publicly reproved.

78. That we must not speak with heretics.

79. That innocency asks with confidence, and obtains.

80. That the devil has no power against man unless God have allowed it.

81. That wages be quickly paid to the hireling.

82. That divination must not be used.

83. That a tuft of hair337 is not to be worn on the head.

84. That the beard must not be plucked.

85. That we must rise when a bishop or a presbyter comes.

86. That a schism must not be made, even although he who withdraws should remain in one faith and in the same tradition.

87. That believers ought to be simple with prudence.

88. That a brother must not be deceived.

89. That the end of the world comes suddenly.

90. That a wife must not depart from her husband; or if she departs, she must remain unmarried.

91. That every one is tempted so much as he is able to bear.

92. That not everything is to be done which is lawful.

93. That it was foretold that heresies would arise.

94. That the Eucharist is to be received with fear and honour.

95. That we are to live with the good, but to avoid the evil.

96. That we must labour with deeds, not with words.

97.That we must hasten to faith and to attainment.338

98. That the catechumen ought to sin no more.

99. That judgment will be in accordance with the terms, before the law, of equity; after Moses, of the law.

100. That the grace of God ought to be gratuitous.

101. That the Holy Spirit has often appeared in fire.

102. That all good men ought willingly to hear rebuke.

103. That we must abstain from much speaking.

104. That we must not lie.

105. That they are frequently to be corrected who do wrong in domestic service.

106. That when a wrong is received, patience is to be maintained, and that vengeance is to be left to God.

107. That we must not use detraction.

108. That we must not lay snares against our neighbour.

109. That the sick are to be visited. 110. That tale-bearers are accursed.

111. That the sacrifices of evil men are not acceptable.

112. That those are more severely judged who in this world have more power.

113. That widows and orphans ought to be protected.

114. That while one is in the flesh, he ought to make confession.

115. That flattery is pernicious.

116. That God is more loved by him Who has had many sins forgiven in baptism.

117. That there is a strong conflict to be waged against the devil, and that therefore we ought to stand bravely, that we may be able to conquer.

118. Of Antichrist, that he will come as a man.

119. That the yoke of the law was heavy, which is cast off by us; and that the Lord’s yoke is light, which is taken up by us.

120. That we are to be urgent in prayers.

 

 

FOOTNOTES

 

305 The ordinary reading here is, “before He knows, to refuse the evil and to choose the good.” The reading in the text, however, is more authentic.

306 [Here the English (q. v.) gives the more literal reading, which the Septuagint treats as a proverb, unfolding its sense. “Water from the bucket” seems to have signified the same as our low proverb “a chip from the block,” hence = a Son from the Father. Num_24:7]

307 The Oxford translator follows the English version, and reads, “over Agag.”

308 “Limo.”

309 “Infirmatus;” Oxford transl. “bruised.”

310 “Poderem,” “a long priestly robe reaching to the heels” (Migne’s Lexicon). The Oxford translation gives the meaning “an alb,” which also is given in Migne.

311 Cidarim, the head-dress for the Jewish high priest.

312 “In nomine;” Oxford translator, “at the name,” following the Eng. ver. But see the Greek, ἐν τῷ ὁνόματι.

313 The Oxford translation here inserts from the Apocrypha, without authority even for its text, “and objecteth to us the transgressions of the law.”

314 [Tertull., 3. p. 166. Note also “the mystery of the passion.”]

315 Migne’s reading differs considerably from this, and is as follows: “They shall take from the lambs and the goats of its blood, and shall place it upon the two posts,” etc.

316 Erasmus reads for “picridibus,” “lactucis agrestibus,” wild lettuces.

317 “Pateras.”

318 [See Tertull., “stumbling-stone,” vol. 3. p. 165.]

319 [The anointing of this stone gave it the name of Messiah in our author’s account; and this interpretation gives great dignity to Jacob’s dying reference to Him, Gen_49:24.] The Oxford edition omits “and descending.”

320 The Oxford edition reads, “conquered, that is, in that part of the head.”

321 “Misericordiam.”

322 Frameam.

323 [This is one of the passages corrupted by the Jews since the crucifixion. See Pearson, On the Creed, p. 534. All his notes on “crucified” are most precious.]

324 “Manu.”

325 [i.e., baptized; but probably after immersion this symbolic ceremony was already in use.]

326 “And behold,” Oxford text.

327 [Lardner, Credib., vol. vii. pp. 107-124.]

328 [I admire Larnder’s caution; possibly he carries it too far.]

329 “Podere.”

330 One codex reads here, “living in the assembly of the saints.”

331 [i.e., rather, “a good Word.” See p. 516, supra.]

332 The words “which he shall feed,” or “shepherd,” are wanting in the Apocalypse; and they are not found in many authorities.

333 [Said to be in the old Itala, as in some Greek mss. So Irenaeus, vol. 1. p. 524.]

334 [Whom he had probably baptized. Elucidation XI.]

335 [May the American editor of these volumes venture to trust that he has in some degree lightened the labours of those who come after him: “laboravi semel ne tu semper laborares.”]

336 [Six-score precepts to be compared with the heathen maxims and morals with which they so generally conflict. See Elucidation XII.]

337 “Cirrum in capte non habendum.” “Cirrus” means “a tuft of hair,” or a curl or lovelock. [But compare Clement, vol. 2. p. 286 (and note 207, on the chrism), for the more probable meaning.]



Cyprian (Cont.) The Treatises of Cyprian. (Cont.)

Treatise XII. – Three Books of Testimonies Against the Jews. (Cont.)

Second Book. (Cont.)

7. That Christ our God should come, the Enlightener and Saviour of the human race.

In Isaiah: “Be comforted, ye weakened hands; and ye weak knees, be strengthened. Ye who are of a timorous heart, fear not. Our God will recompense judgment, He Himself will come, and will save us. Then shall be opened the eves of the blind, and the ears of the deaf shall hear. Then the lame man shall leap as a stag, and the tongue of the dumb shall be intelligible; because in the wilderness the water is broken forth, and the stream in the thirsty land.” (Isa_35:3-6) Also in that place: “Not an elder nor an angel, but the Lord Himself shall deliver them; because He shall love them, and shall spare them, and He Himself shall redeem them. (Isa_63:9) Also in the same place: “I the Lord God have called Thee in righteousness, that I may hold Thine hand, and I will comfort Thee; and I have given Thee for a covenant of my people, for a light of the nations; to open the eyes of the blind, to bring forth them that are bound from chains, and those who sit in darkness from the prison-house. I am the Lord God, that is my name. I will not: give any glory to another, nor my powers to given images.” (Isa_42:6-8) Also in the twenty-fourth Psalm: “Show me Thy ways, O Lord, and teach me Thy paths, and lead me unto Thy truth, and teach me; for Thou art the God of my salvation.” (Psa_25:4, Psa_25:5) Whence, in the Gospel according to John, the Lord says: “I am the light of the world. He that will follow me shall not walk in darkness, but shall have the light of life.” (Joh_8:12) Moreover, in that according to Matthew, the angel Gabriel says to Joseph: “Joseph, thou son of David, fear not to take unto thee Mary thy wife. For that which shall be born to her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call His name Jesus; for He shall save His people from their sins.” (Mat_1:20, Mat_1:21) Also in that according to Luke: “And Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel, who hath foreseen redemption for His people, and hath raised up an horn of salvation for us in the house of His servant David.” (Luk_1:67-69) Also in the same place, the angel said to the shepherds: “Fear not; for, behold, I bring you tidings that unto you is born this day in the city of David a Saviour, which is Christ Jesus.” (Luk_2:10, Luk_2:11)

 

8. That although from the beginning He had been the Son of God, yet He had to be begotten again according to the flesh.

In the second Psalm: “The Lord said unto me, Thou art my Son; this day have I begotten Thee. Ask of me, and I will give Thee the nations for Thine inheritance, and the bounds of the earth for Thy possession.” (Psa_2:7, Psa_2:8) Also in the Gospel according to Luke: “And it came to pass, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and she was filled with the Holy Ghost, and she cried out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence does this happen to me, that the mother of my Lord should come to me?” (Luk_1:41-43) Also Paul to the Galatians: “But when the fulness of the time was come, God sent His Son, horn of a woman.” (Gal_4:4) Also in the Epistle of John: “Every spirit which confesses that Jesus Christ is come in the flesh is of God. But whosoever denies that He is come in the flesh is not of God, but is of the spirit of Antichrist.” (1Jo_4:2, 1Jo_4:3)

 

9. That this should be the sign of His nativity, that He should be born of a virgin – man and God – a son of man and a Son of God.

In Isaiah: “And the Lord went on to speak to Ahaz, saying, Ask thee a sign from the Lord thy God, in the height above and in the depth below. And Ahaz said, I will not ask, and I will not tempt the Lord my God. And He said, Hear ye, therefore, O house of David: it is no trifling contest unto you with men, since God supplies the struggle. On this account God Himself will give you a sign. Behold, a virgin shall conceive, and shall bear a son, and ye shall call His name Emmanuel. Butter and honey shall He eat; before that He knows to prefer the evil, He shall exchange the good.” (Luk_7:10-15)305 This seed God had foretold would proceed from the woman that should trample on the head of the devil. In Genesis: “Then God said unto the serpent, Because thou hast done this, cursed art thou from every kind of the beasts of the earth. Upon thy breast and thy belly shalt thou crawl, and earth shall be thy food all the days of thy life. And I will place enmity between thee and the woman and her seed. He shall regard thy head, and thou shalt watch his heel.” (Gen_3:14, Gen_3:15)

 

10. That Christ is both man and God, compounded of both natures, that He might be a Mediator between us and the Father.

In Jeremiah: “And He is man, and who shall know Him? (Jer_17:9) Also in Numbers: “A Star shall arise out of Jacob, and a man shall rise up from Israel.” (Num_24:17) Also in the same place: “A Man shall go forth out of his seed,306 and shall rule over many nations; and His kingdom shall be exalted as Gog,307 and His kingdom shall be increased; and God brought Him forth out of Egypt. His glory is as of the unicorn, and He shall eat the nations of His enemies, and shall take out the marrow of their fatnesses, and will pierce His enemy with His arrows. He couched and lay down as a lion, and as a lion’s whelp. Who shall raise Him up? Blessed are they who bless Thee, and cursed are they who curse Thee.” (Num_24:7-9) Also in Isaiah: “The Spirit of the Lord is upon me; on account whereof He hath anointed me: He hath sent me to tell good tidings to the poor; to heal the bruised in heart, to preach deliverance to the captives, and sight to the blind, to proclaim the acceptable year of the Lord, and the day of retribution.” (Isa_61:1, Isa_61:2) Whence, in the Gospel according to Luke, Gabriel says to Mary: “And the angel, answering, said to her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee. Wherefore that holy thing which is born of thee shall be called the Son of God.” (Luk_1:35) Also in the first Epistle of Paul to the Corinthians: “The first man is of the mud308 of the earth; the second man is from heaven. As was he from the soil, such are they also that are of the earth; and as is the heavenly, such also are the heavenly. As we have borne the image of him who is of the earth, let us also bear the image of Him who is from heaven.” (1Co_15:47-49)

 

11. That Christ was to be born of the seed of David, according to the flesh.

In the second of Kings: “And the word of the Lord came to Nathan, saying, Go and tell my servant David, Thus saith the Lord, Thou shall not build me an house to dwell in; but it shall come to pass, when thy days shall be fulfilled, and thou shall sleep with thy fathers, I will raise up thy seed after thee who shall come from thy loins, and I will establish His kingdom. He shall build me a house in my name, and I will set up His throne for ever; and I will be to; Him a Father, and He shall be to me a Son; and His house shall obtain confidence, and His kingdom for ever in my sight.” (2Sa_7:5, 2Sa_7:12-16) Also in Isaiah: “And a rod shall go forth of the root of Jesse, and a flower shall go up from his root; and the Spirit of the Lord shall rest upon Him, the spirit of wisdom and of understanding, the spirit of counsel and might, the spirit of knowledge and piety; and the spirit of the fear of the Lord shall fill Him.” (Isa_11:1-3) Also in the 131st Psalm: “God hath sworn the truth unto David himself, and He has not repudiated it; of the fruit of thy belly will I set upon my throne.” (Psa_132:11) Also in the Gospel according to Luke: “And the angel said unto her, Fear not, Mary. For thou hast found favour before God. Behold, thou shall conceive, and shalt bring forth a son, and shalt call His name Jesus. The same shall be great, and He shall be called the Son of the Highest; and the Lord God shall give Him the throne of His father David, and He shall reign over the house of Jacob for ever, and of His kingdom there shall be no end.” (Luk_1:30-33) Also in the Apocalypse: “And I saw in the right hand of God, who sate on the throne, a book written within, and on the back sealed with seven seals; and I saw a strong angel proclaiming with a loud voice, Who is worthy to receive the book, and to open its seals? Nor was there any one either in heaven or upon the earth, or under the earth, who was able to open the book, nor even to look into it. And I wept much because nobody was found worthy to open the book, nor to look into it. And one of the elders said unto me, Weep not; behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose its seven seals.” (Rev_5:1-5)

 

12. That Christ should be born in Bethlehem.

In Micah: “And thou, Bethlehem, house of Ephrata, art not little, that thou shouldst be appointed among the thousands of Judah. Out of thee shall He come forth to me, that He may be a prince in Israel, and His goings forth from the beginning from the days of old.” (Mic_5:2) Also in the Gospel: “And when Jesus was born in Bethlehem of Judah, in the days of Herod the king, behold, Magi came from the east to Jerusalem, saying, Where is He that is born King of the Jews? For we have seen His star in the east, and we have come with gifts to worship Him.” (Mat_2:1, Mat_2:2)

 

13. That Christ was to come in low estate in His first advent.

In Isaiah: “Lord, who hath believed our report, and to whom is the Arm of the Lord revealed? We have declared in His presence as children, as a root in a thirsty ground. There is no form nor glory in Him; and we saw Him, and He had no form nor beauty; but His form was without honour, and lacking beyond other men. He was a man set in a plague, and knowing how to bear weakness; because His face was turned away, He was dishonoured, and was not accounted of. He bears our sins, and grieves for us; and we thought that He was in grief, and in wounding, and in affliction; but He was wounded for our transgressions, and He was weakened309 for our sins. The discipline of our peace was upon Him, and with His bruise we are healed. We all like sheep have gone astray; than has gone out of his way. And God has delivered Him for our sins; and He, because He was afflicted, opened not His mouth.” (Isa_53:1-7) [see p. 516, supra.] Also in the same: “I am not rebellious, nor do I contradict. I gave my back to the stripes, and my cheeks to the palms of the hands. Moreover, I did not turn away my Gee from the foulness of spitting, and God was my helper.” (Isa_50:5-7) Also in the same: “He shall not cry, nor will any one hear His voice in the streets. He shall not break a bruised reed, and a smoking flax He shall not extinguish; but He shall bring forth judgment in truth. He shall shine forth, and shall not be shaken, until He set judgment in the earth, and in His name shall the nations trust.” (Isa_42:2-4) Also in the twenty-first Psalm: “But I am a worm, and no man; the accursed of man, and the casting away of the people. All they who saw me despised me, and spoke within their lips, and moved their head. He hoped in the Lord, let Him deliver him; let Him save him, since he will have Him.” (Psa_22:6-8) Also in that place: “My strength is dried up like a potsherd, and my tongue is glued to my jaws.” (Psa_22:15) Also in Zechariah: “And the Lord showed me Jesus, that great priest, standing before the face of the Angel of the Lord, and the devil was standing at his right hand to oppose him. And Jesus was clothed in filthy garments, and he stood before the face of the Angel Himself; and He answered and said to them who were standing before His face, saying, Take away his filthy garments from him. And he said to him, Behold, I have taken away thine iniquities. And put upon him a priestly garment,310 and set a fair mitre311 upon his head.” (Zec_3:1, Zec_3:3, Zec_3:5) Also Paul to the Philippians: “Who, being established in the form of God, thought it not robbery that He was equal with God, but emptied Himself, taking the form of a servant, and was made in the likeness of men; and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, even the death of the cross. Wherefore also God exalted Him, and gave Him a name which is above every name, that in the name312 of Jesus every knee should bow, of things in heaven, of things in earth, and of infernal things, and every tongue should confess that Jesus Christ is Lord in the glory of God the Father.” (Phi_2:6-11)

 

14. That He is the righteous One whom the Jews should put to death.

In the Wisdom of Solomon: “Let us lay hold of the righteous, because He is disagreeable to us, and is contrary to our works, and reproacheth us with our transgressions of the law.313 He professeth that He has the knowledge of God, and calls Himself the Son of God; He has become to us an exposure of our thoughts; He is grievous unto us even to look upon, because His life is unlike to others, and His ways are changed. We are esteemed by Him as frivolous, and He restraineth Himself from our ways, as if from uncleanness; and He extols the last end of the righteous, and boasts that He has God for His Father. Let us see, then, if His words are true, and let us try what will come to Him. Let us interrogate Him with reproach and torture, that we may know His reverence and prove His patience. Let us condemn Him with a most shameful death. These things they considered, and erred. For their maliciousness hath blinded them, and they knew not the sacraments of God.” (Wisdom of Solomon 2:12-22) Also in Isaiah: “See ye how the righteous perisheth, and no man understandeth; and righteous men are taken away, and no man regardeth. For the righteous man is taken away from the face of unrighteousness, and his burial shall be in peace.” (Isa_57:1, Isa_57:2) [Justin, vol. 1. p. 203.] Concerning this very thing it was before foretold in Exodus: “Thou shalt not slay the innocent and the righteous.” (Exo_23:7) Also in the Gospel: “Judas, led by penitence, said to the priests and elders, I have sinned, in that I have betrayed the innocent blood.” (Mat_27:3, Mat_27:4)

 

15. That Christ is called a sheep and a lamb who was to be slain, and concerning the sacrament (mystery) of the passion.

In Isaiah: “He was led as a sheep to the slaughter, and as a lamb before his shearer is dumb, so He opened not His mouth. In His humiliation His judgment was taken away: who shall relate His nativity? Because His life shall i be taken away from the earth. By the transgressions of my people He was led to death; and I will give the wicked for His burial, and the rich themselves for His death; because He did no wickedness, nor deceits with His mouth. Wherefore He shall gain many, and shall divide the spoils of the strong; because His soul was delivered up to death, and He was counted among transgressors. And He bare the sins of many, and was delivered for their offences.” (Isa_53:7-9, Isa_53:12) Also in Jeremiah: “Lord, give me knowledge, and I shall know it: then I saw their meditations. I was led like a lamb without malice to the slaughter; against me they devised a device, saying, Come, let us cast the tree into His bread,314 and let us erase His life from the earth, and His name shall no more be a remembrance.” (Jer_11:18, Jer_11:19) Also in Exodus God said to Moses: “Let them take to themselves each man a sheep, through the houses of the tribes, a sheep without blemish, perfect, male, of a year old it shall be to you. Ye shall take it from the lambs and from the goats, and all the congregation of the synagogue of the children of Israel shall kill it in the evening; and they shall take of its blood, and shall place it upon the two posts,315 and upon the threshold in the houses, in the very houses in which they shall eat it. And they shall eat the flesh on the same night, roasted with fire; and they shall eat unleavened bread with bitter herbs.316 Ye shall not eat of them raw nor dressed in water, but roasted with fire; the head with the feet and the inward parts. Ye shall leave nothing of them to the morning; and ye shall not break a bone of it. But what of it shall be left to the morning shall be burnt with fire. But thus ye shall eat it; your loins girt, and your sandals on your feet, and your staff in your hands; and ye shall eat it in haste: for it is the Lord’s passover.” (Exo_12:3-12) Also in the Apocalypse: “And I saw in the midst of the throne, and of the four living creatures, and in the midst of the elders, a Lamb standing as if slain, having seven horns and seven eyes, which are the seven spirits of God sent forth throughout all the earth. And He came and took the book from the right hand of God, who sate on the throne. And when He had taken the book, the four living creatures and the four and twenty elders cast themselves before the Lamb, having every one of them harps and golden cups317 full of odours of supplications, which are the prayers of the saints; and they sang a new song, saying, Worthy art Thou, O Lord, to take the book, and to open its seals: for Thou wast slain, and hast redeemed us with Thy blood from every tribe, and people, and nation; and Thou hast made us a kingdom unto our God, and hast made us priests, and they shall reign upon the earth.” (Rev_5:6-10) Also in the Gospel: “On the next day John saw Jesus coming to him, and saith, Behold the Lamb of God, and behold Him that taketh away the sins of the world!” (Joh_1:29)

 

16. That Christ also is called a Stone.

In Isaiah: “Thus saith the Lord, Behold, I place on the foundations of Sion a precious stone, elect, chief, a corner stone, honourable; and he who trusteth in Him shall not be confounded.” (Isa_28:16)318 Also in the 117th Psalm: “The stone which the builders rejected, the same is become the head of the corner. This is done by the Lord, and it is wonderful in our eyes. This is the day, which the Lord hath made; let us rejoice and be glad in it. O Lord, save therefore, O Lord, direct therefore. Blessed is He who cometh in the name of the Lord.” (Psa_118:21-26) Also in Zechariah: “Behold, I bring forth my servant. The Orient is his name, because the stone which I have placed before the face of Jesus; upon that one stone are seven eyes.” (Zec_3:8, Zec_3:9) Also in Deuteronomy: “And thou shall write upon the stone all this law, very plainly.” (Deu_27:8) Also in Jesus the son of Nave: “And he took a great stone, and placed it there before the Lord; and Jesus said unto the people, Behold, this stone shall be to you for a testimony, because it hath heard all the things which were spoken by the Lord, which He hath spoken to you to-day; and it shall be for a testimony to you in the last of the days, when ye shall have departed from your God.” (Jos_24:26, Jos_24:27) Also in the Acts of the Apostles, Peter: “Ye princes of the people, and elders of Israel, hearken: Behold, we are this day interrogated by you about the good deed done to the impotent man, by means of which he is made whole. Be it known unto you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom ye have crucified, whom God hath raised up from the dead, by Him he stands whole in your presence, but by none other. This is the stone which was despised by you builders, which has become the head of the corner. For there is no other name given to men under heaven in which we must be saved.” (Act_4:8-12) This is the stone in Genesis, which Jacob places at his head, because the head of the man is Christ; and as he slept he saw a ladder reaching to heaven, on which the Lord was placed, and angels were ascending and descending.319 And this stone he designating Christ consecrated and anointed with the sacrament of unction. This is the stone in Exodus upon which Moses sate on the top of a hill when Jesus the son of Nave fought against Amalek; and by the sacrament of the stone, and the stedfastness of his sitting, Amalek was overcome by Jesus, that is, the devil was overcome by Christ. This is the great stone in the first book of Kings, upon which was placed the ark of the covenant when the oxen brought it back in the cart, sent back and returned by the strangers. Also, this is the stone in the first book of Kings, with which David smote the forehead of Goliath and slew him; signifying that the devil and his servants are thereby thrown down – that part of the head, namely, being conquered320 which they have not had sealed. And by this seal we also are always safe and live. This is the stone which, when Israel had conquered the aliens, Samuel set up and called its name Ebenezer; that is, the stone that helpeth.

 

17. That afterwards this Stone should become a mountain, and should fill the whole earth.

In Daniel: “And behold a very great image; and the aspect of this image was fearful, and it stood erect before thee; whose head was of fine gold, its breast and arms were silver, its belly and thighs were of brass, and its feet were partly indeed of iron, and partly of clay, until that a stone was cut [Hippolytus, p. 209, supra.] out of the mountain, without the hands of those that should cut it, and struck the image upon the feet of iron and clay, and brake them into small fragments. And the iron, and the clay, and the brass, and the silver, and the gold, was made altogether; and they became small as chaff, or dust in the threshing-floor in summer; and the wind blew them away, so that nothing remained of them. And the stone which struck the image became a great mountain, and filled the whole earth.” (Dan_2:31-35)

 

18. That in the last times the same mountain should be manifested, and upon it the Gentiles should come, and on it all the righteous should go up.

In Isaiah: “In the last times the mountain of the Lord shall be revealed, and the house of God upon the tops of the mountains; and it shall be exalted above the hills, and all nations shall come upon it, and many shall walk and say, Come, and let us go up into the mountain of the Lord, and into the house of the God of Jacob; and He will tell us His way, and we will walk in it. For from Sion shall proceed the law, and the word of the Lord from Jerusalem; and He shall judge among the nations, and shall rebuke much people; and they shall beat their swords into ploughshares, and their spears into pruning-hooks, and they shall no more learn to fight.” (Isa_2:2-4) Also in the twenty-third Psalm: “Who shall ascend into the hill of the Lord, or who shall stand in His holy place? He that is innocent in his hands, and of a clean heart; who hath not received his life in vanity, and hath not sworn craftily to his neighbour. He shall receive the blessing from the Lord, and mercy321 from the God that saveth him. This is the generation of those who seek Him, that seek the face of the God of Jacob.” (Psa_24:3-6)

 

19. That Christ is the Bridegroom, having the Church as His bride, from which spiritual children were to be born.

In Joel: “Blow with the trumpet in Sion; sanctify a fast, and call a healing; assemble the people, sanctify the Church, gather the elders, collect the little ones that suck the breast; let the Bridegroom go forth of His chamber, and the bride out of her closet.” (Joe_2:15, Joe_2:16) Also in Jeremiah: “And I will take away from the cities of Judah, and from the streets of Jerusalem, the voice of the joyous, and the voice of the glad; the voice of the bridegroom, and the voice of the bride.” (Jer_16:9) Also in the eighteenth Psalm: “And he is as a bridegroom going forth from his chamber; he exulted as a giant to run his course. From the height of heaven is his going forth, and his circuit even to the end of it; and there is nothing which is hid from his heat.” (Psa_19:5, Psa_19:6) Also in the Apocalypse: “Come, I will show thee the new bride, the Lamb’s wife. And he took me in the Spirit to a great mountain, and he showed me the holy city Jerusalem descending out of heaven from God, having the glory of God.” (Rev_21:9-11) Also in the Gospel according to John: “Ye are my witnesses, that I said to them who were sent from Jerusalem to me, that I am not the Christ, but that I am sent before Him. For he who has the bride is the bridegroom; but the friend of the bridegroom is he who standeth and heareth him with joy, and rejoiceth because of the voice of the bridegroom.” (Joh_3:28-29) The mystery of this matter was shown in Jesus the son of Nave, when he was bidden to put his shoes from off him, doubt less because he himself was not the bridegroom. For it was in the law, that whoever should refuse marriage should put off his shoe, but that he should be shod who was to be the bridegroom: “And it happened, when Jesus was in Jericho, he looked around with his eyes, and saw a man standing before his face, and holding a javelin322 in his hand, and said, Art thou for us or for our enemies? And he said, I am the leader of the host of the Lord; now draw near. And Jesus fell on his rice to the earth, and said to him, Lord, what dost Thou command unto Thy servant. And the leader of the Lord’s host said, Loose thy shoe from thy feet, for the place whereon thou standest is holy ground.” (Jos_5:13-15) Also, in Exodus, Moses is bidden to put off his shoe, because he, too, was not the bridegroom: “And there appeared unto him the angel of the Lord in a flame of fire out of a bush; and he saw that the bush burned with fire, but the bush was not consumed. And Moses said, I will pass over and see this great sight, why the bush is not consumed. But when He saw that he drew near to see, the Lord God called him from the bush, saying, Moses, Moses. And he said, What is it? And He said, Draw not nigh hither, unless thou hast loosed thy shoe from off thy feet; for the place on which thou standest is holy ground. And He said unto him, I am the God of thy father, the God of Abraham, and the God of Isaac, and the God of Jacob.” (Exo_3:2-6) This was also made plain in the Gospel according to John: “And John answered them, I indeed baptize with water, but there standeth One in the midst of you whom ye know not: He it is of whom I said, The man that cometh after me is made before me, the latchet of whose shoe I am not worthy to unloose.” (Joh_1:26, Joh_1:27) Also according to Luke: “Let your loins be girt, and your lamps burning, and ye like to men that wait for their master when he shall come from the wedding, that when he cometh and knocketh, they may open unto him. Blessed are those servants whom their Lord, when He cometh, shall find watching.” (Luk_12:35-37) Also in the Apocalypse: “The Lord God omnipotent reigneth: let us be glad and rejoice, and let us give to Him the honour of glory; for the marriage of the Lamb is come, and His wife hath made herself ready.” (Rev_19:6-7)

 

20. That the Jews would fasten Christ to the cross.

In Isaiah: “I have spread out my hands all day to a people disobedient and contradicting me, who walk in ways that are not good, but after their own sins.” (Isa_65:2) [So Justin, vol. i. pp. 179 and 206. But compare Isa_25:11, a remarkable simile.] Also in Jeremiah: “Come, let us cast the tree into His bread, and let us blot out His life from the earth.” (Jer_11:19) Also in Deuteronomy: “And Thy life shall be hanging (in doubt) before Thine eyes; and Thou shall fear day and night, and shalt not trust to Thy life.” (Deu_28:66) Also in the twenty-first Psalm: “They tore my hands and my feet;323 they numbered all my bones. And they gazed upon me, and saw me, and divided my garments among them, and upon my vesture they cast a lot. But Thou, O Lord, remove not Thy help far from me; attend unto my help. Deliver my soul from the sword, and my only one from the paw324 of the dog. Save me from the mouth of the lion, and my lowliness from the horns of the unicorns. I will declare Thy name unto my brethren; in the midst of the Church I will praise Thee.” (Psa_22:16-22) Also in the 118th Psalm: “Pierce my flesh with nails through fear of Thee.” (Psa_109:1-31:120) Also in the 140th Psalm: “The lifting up of my hands is an evening sacrifice.” (Psa_141:2) Of which sacrifice Sophonias said: “Fear from the presence of the Lord God, since His day is near, because the Lord hath prepared His sacrifice, He hath sanctified His elect.” (Zep_1:7) Also in Zechariah: “And they shall look upon me, whom they have pierced.” (Zec_12:10) Also in the eighty-seventh Psalm: “I have called unto Thee, O Lord, the whole day; I have stretched out my hands unto Thee.” (Psa_88:9) Also in Numbers: “Not as a man is God suspended, nor as the son of man does He suffer threats.” (Num_23:19) Whence in the Gospel the Lord says: “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in the Son may have life eternal.” (Joh_3:14-15)

 

21. That in the passion and the sign of the cross is all virtue and power.

In Habakkuk: “His virtue covered the heavens, and the earth is full of His praise, and His splendour shall be as the light; there shall be horns in His hands. And there the virtue of His glory was established, and He founded His strong love. Before His face shall go the Word, and shall go forth unto the plains according to His steps.” (Hab_3:3-5) In Isaiah also: “Behold, unto us a child is born, and to us a Son is given, upon whose shoulders shall be government; and His name shall be called the Messenger of a mighty thought.” (Isa_9:6) By this sign of the cross also Amalek was conquered by Jesus through Moses. In Exodus Moses said to Jesus: “Choose thee out men, and go forth, and order yourselves with Amalek until the morrow. Behold, I will stand on the top of the hill, and the rod of God in mine hand. And it came to pass, when Moses lifted up his hands, Israel prevailed; but when Moses had let down his hands, Amalek waxed strong. But the hands of Moses were heavy; and they took a stone, and placed it under him, and he sat upon it; and Aaron and Hur held up his hands, on the one side and on the other side; and the hands of Moses were made steady even to the setting of the sun. And Jesus routed Amalek and all his people. And the Lord said unto Moses, Write this, that it may be a memorial in a book, and tell it unto the ears of Jesus, that I may utterly destroy the memory of Amalek from under heaven.” (Exo_17:9-14)

 

22. That in this sign of the Cross is salvation for all people who are marked on their foreheads.325

In Ezekiel the Lord says: “Pass through the midst of Jerusalem, and thou shalt mark the sign I upon the men’s foreheads, who groan and grieve for the iniquities which are done in the midst of them.” (Eze_9:4) Also in the same place: “Go and smite, and do not spare your eyes. Have no pity on the old man, and the youth, and the virgin, and slay little children and women, that they may be utterly destroyed. But ye shall not touch any one upon whom the sign is written, and begin with my holy places themselves.” (Eze_9:4-6) Also in Exodus God says to Moses: “And there shall be blood for a sign to you upon the houses wherein ye shall be; and I will look on the blood, and will protect you. And there shall not be in you the plague of wasting when I shall smite the land of Egypt.” (Exo_12:13) Also in the Apocalypse: “And I saw326 a Lamb standing on Mount Sion, and with Him a hundred and forty and four thousand; and they had His name and the name of His Father written on their foreheads.” (Rev_14:1) Also in the same place: “I am Alpha and Omega, the first and the last, the beginning and the end. Blessed are they that do His commandments, that they may have power over the tree of life.” (Rev_22:13, Rev_22:14)

 

23. That at mid-day in His passion there should be darkness.

In Amos: “And it shall come to pass in that day, saith the Lord, the sun shall set at noonday, and the day of light shall be darkened; and I will turn your feast-days into grief, and all your songs into lamentation.” (Amo_8:9, Amo_8:10)327 Also in Jeremiah: “She is frightened that hath borne children, and her soul hath grown weary. Her sun hath gone down while as yet it was mid-day; she hath been confounded arid accursed: I will give the rest of them to the sword in the sight of their enemies.” (Jer_15:9)328 Also in the Gospel: “Now from the sixth hour there was darkness over all the earth even to the ninth hour.” (Mat_27:45) [see vol. 3. p. 58]

 

24. That He was not to be overcome of death, nor should remain in Hades.

In the twenty-ninth Psalm: “O Lord, Thou hast brought back my soul from hell.” (Psa_30:3) Also in the fifteenth Psalm: “Thou wilt not leave my soul in hell, neither wilt Thou suffer Thine Holy One to see corruption.” (Psa_16:10) Also in the third Psalm: “I laid me down and slept, and rose up again, because the Lord helped me.” Psa_3:5) Also according to John: “No man taketh away my life from me; but I lay it down of myself. I have the power of laying it down, and I have the power of taking it again. For this commandment I have received from my Father.” (Joh_10:18)

 

25. That He should rise again from the dead on the third day.

In Hosea: “After two days He will revive us; we shall rise again on the third day.”(Hos_6:2) Also in Exodus: “And the Lord said unto Moses, Go down and testify to the people, and sanctify them to-day and to-morrow; and let them wash their garments, and let them be prepared against the day after to-morrow. For on the third day the Lord will come down on Mount Sinai.” (Exo_19:10, Exo_19:11 Also in the Gospel: “A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it but the sign of the prophet Jonas: for as Jonas was in the whale’s belly three days and three nights, so shall the Son of man be three days and three nights in the heart of the earth.” (Mat_12:39, Mat_12:40)

 

26. That after He had risen again He should receive from His Father all power, and His power should be everlasting.

In Daniel: “I saw in a vision by night, and behold as it were the Son of man, coming in the clouds of heaven, came even to the Ancient of days, and stood in His sight. And they who stood beside Him brought Him before Him: and to Him was given a royal power, and all the kings of the earth by their generation, and all glory obeying Him: and His power is eternal, which shall not be taken away, and His kingdom shall not be destroyed.” (Dan_7:13, Dan_7:14) Also in Isaiah: “Now will I arise, saith the Lord; now will I be glorified, now will I be exalted, now ye shall see, now ye shall understand, now ye shall be confounded. Vain will be the strength of your spirit: the fire shall consume you.” (Isa_33:10, Isa_33:11) Also in the 109th Psalm: “The Lord said unto my Lord, Sit Thou on my right hand, until I make Thine enemies the footstool of Thy feet. God will send the rod of Thy power out of Sion, and Thou shalt rule in the midst of Thine enemies.” (Psa_110:1, Psa_110:2) Also in the Apocalypse: “And I turned and looked to see the voice which spake with me. And I saw seven golden candlesticks, and in the midst of the candlesticks one like unto the Son of man, clothed with a long garment,329 and He was girt about the paps with a golden girdle. And His head and His hairs were white as wool or snow, and His eyes as a flame of fire, and His feet like to fine brass from a furnace of fire, and His voice like the sound of many waters. And He had in His right hand seven stars: and out of His mouth went a sharp two-edged sword; and His face shone as the sun in his might. And when I saw Him, I fell at His feet as dead. And He laid His right hand upon me, and said, Fear not; I am the first and the last, and He that liveth and was dead; and, lo, I am living for evermore330 and I have the keys of death and of hell.” (Rev_1:12-18) Likewise in the Gospel, the Lord after His resurrection says to His disciples: “All power is given unto me in heaven and in earth. Go therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you.” (Mat_28:18-20)

 

27. That it is impossible to attain to God the Father, except by His Son Jesus Christ.

In the Gospel: “I am the way, and the truth, and the life: no one cometh to the Father but by me.” (Joh_14:6) Also in the same place: “I am the door: by me if any man shall enter in, he shall be saved.” (Joh_10:9) Also in the same place: “Many prophets and righteous men have desired to see the things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.” (Mat_13:17) Also in the same place: “He that believeth on the Son hath eternal life: he that is not obedient in word to the Son hath not life; but the wrath of God shall abide upon him.” (Joh_3:36) Also Paul to the Ephesians: “And when He had come, He preached peace to you, to those which are afar off, and peace to those which are near, because through Him we both have access in one Spirit unto the Father.” (Eph_2:17, Eph_2:18) Also to the Romans: “For all have sinned, and fail of the glory of God; but they are justified by His gift and grace, through the redemption which is in Christ Jesus.” (Rom_3:23, Rom_3:24) Also in the Epistle of Peter the apostle: “Christ hath died once for our sins, the just for the unjust, that He might present us to God.” (1Pe_3:18) Also in the same place: “For in this also was it preached to them that are dead, that they might be raised again.” (1Pe_4:6) Also in the Epistle of John: “Whosoever denieth the Son, the same also hath not the Father. He that confesseth the Son, hath both the Son and the Father.” (1Jo_2:23)

 

28. That Jesus Christ shall come as a Judge.

In Malachi: “Behold, the day of the Lord cometh, burning as an oven; and all the aliens and all the wicked shall be as stubble; and the day that cometh shall burn them up, saith the Lord.” (Mal_4:1) Also in the forty-ninth (or fiftieth) Psalm: “God the Lord of gods hath spoken, and called the earth. From the rising of the sun even to the going down thereof, out of Sion is the beauty of His glory. God shall come manifestly, our God, and shall not keep silence. A fire shall burn before Him, and round about Him shall be a great storm. He hath called the heaven above, and the earth, that He may separate His people. Gather together His saints unto Him, those who arrange His covenant with sacrifices. And the heavens shall announce His righteousness, for God is the judge.” (Psa_50:1-6) Also in Isaiah: “The Lord God of strength shall go forth, and shall break war in pieces: He shall stir up contest, and shall cry over His enemies with strength. I have been silent; shall I always be silent?” (Isa_42:13, Isa_42:14) Also in the sixty-seventh Psalm: “Let God arise, and let His enemies be scattered: and let those who hate Him flee from His face. As smoke vanisheth, let them vanish: as wax melteth from the face of fire, thus let the sinners perish from the face of God. And let the righteous be glad and rejoice in the sight of God: and let them be glad with joyfulness. Sing unto God, sing praises unto His name: make a way to Him who goeth up into the west. God is His name. They shall be put to confusion from the face of Him who is the Father of the orphans, and the Judge of the widows. God is in His holy place: God, who maketh men to dwell with one mind in an house, bringing forth them that are bound with might, and equally those who provoke unto anger, who dwell in the sepulchres: God, when Thou wentest forth in the sight of Thy people, in passing into the desert.” (Psa_68:1-7) Also in the 81st Psalm: “Arise, O God; judge the earth: for Thou wilt exterminate among all nations.” (Psa_82:8) Also in the Gospel according to Matthew: “What have we to do with Thee, Thou Son of David? why art Thou come hither to punish us before the time?” (Mat_8:29) Likewise according to John: “The Father judgeth nothing, but hath given all judgment to the Son, that all may honour the Son as they honour the Father. He that honoureth not the Son, honoureth not the Father who hath sent Him.” (Joh_5:22, Joh_5:23) So too in the second Epistle of Paul to the Corinthians: “We must all appear before the judgment-seat of Christ, that every one may bear the things proper to his body, according to those things which he hath done, whether they be good or evil.” (2Co_5:10)

 

29. That He will reign as a King for ever.

In Zechariah: “Tell ye the daughter of Zion, Behold, thy King cometh unto thee: just, and having salvation; meek, sitting upon an as that hath not been tamed.” (Zec_9:9) Also in Isaiah: “Who will declare to you that eternal place? He that walketh in righteousness, and holdeth back his hands from gifts; stopping his ears, that he may not hear the judgment of blood; and closing his eyes, that he may not see unrighteousness: this man shall dwell in the lofty cavern of the strong rock; bread shall be given him, and his water shall be sure. Ye shall see the King with glory.” (Isa_33:14-17) Likewise in Malachi: “I am a great King, saith the Lord, and my name is illustrious among the nations.” (Mal_1:14) Also in the second Psalm: “But I am established as a King by Him upon His holy hill of Zion, announcing His empire.” (Psa_2:6) Also in the twenty-first Psalm: “All the ends of the world shall be reminded, and shall turn to the Lord: and all the countries of the nations shall worship in Thy sight. For the kingdom is the Lord’s: and He shall rule over all nations.” (Psa_22:27, Psa_22:28) Also in the twenty-third Psalm: “Lift up your gates, ye princes; and be ye lifted up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord strong and mighty, the Lord strong in battle. Lift up your gates, O ye princes; and be ye lifted up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of hosts, He is the King of glory.” (Psa_24:7-10) Also in the forty-fourth Psalm: “My heart hath breathed forth a good discourse:331 I tell my works to the king: my tongue is the pen of a writer intelligently writing. Thou art lovely in beauty above the children of men: grace is shed forth on Thy lips, because God hath blessed Thee for ever. Be girt with Thy sword on Thy thigh, O most mighty. To Thy honour and to Thy beauty both attend, and direct Thyself, and reign, because of truth, and meekness, and righteousness.” (Psa_44:1-4) Also in the fifth Psalm: “My King, and my God, because unto Thee will I pray. O Lord, in the morning Thou shalt hear my voice; in the morning I will stand before Thee, and will contemplate Thee.” (Psa_5:2, Psa_5:3) Also in the ninety-sixth Psalm: “The Lord hath reigned; let the earth rejoice; let the many isles be glad.” (Psa_97:1) Moreover, in the forty-fourth Psalm: “The queen stood at thy right hand in a golden garment; she is clothed in many colours. Hear, O daughter, and see, and incline thine ear, and forget thy people and thy father’s house; for the King hath desired thy beauty, for He is thy Lord God.” (Psa_45:9-11) Also in the seventy-third Psalm: “But God is our King before the world; He hath wrought salvation in the midst of the earth.” (Psa_74:12) Also in the Gospel according to Matthew: “And when Jesus was born in Bethlehem of Judah in the days of Herod the king, behold, Magi from the east came to Jerusalem, saying, Where is He who is born King of the Jews? for we have seen His star in the east, and have come to worship Him.” (Mat_2:1, Mat_2:2) Also, according to John, Jesus said: “My kingdom is not of this world. If my kingdom were of this world, my servants would be in trouble, that I should not be delivered to the Jews; but now is my kingdom not from hence. Pilate said, Art thou a king, then? Jesus answered, Thou sayest that I am a king. For this cause I was born, and for this cause I am come into the world, that I might bear testimony to the truth. Every one that is of the truth heareth my voice.” (Joh_1:36, Joh_1:37)

 

30. That He Himself is both Judge and King.

In the seventy-first Psalm: “O God, give Thy judgment to the king, and Thy righteousness to the king’s son, to judge Thy people in righteousness.” (Psa_72:1, Psa_72:2) Also in the Apocalypse: “And I saw the heaven opened, and behold a white horse; and He who sate upon him was called Faithful and True; and He judgeth justice and righteousness, and maketh war. And His eyes were, as it were, a flame of fire, and upon His head were many crowns; and He bare a name written that was known to none other than Himself’: and He was clothed with a garment sprinkled with blood, and His name is called the Word of God. And the armies which are in heaven followed Him on white horses, clothed in linen white and Clean. And out of His mouth went forth a sword with two edges, that with it He should smite the nations, which He shall shepherd332 with a rod of iron; and He shall tread the winepress of the wrath of God Almighty. Also He has on His garment and on His thigh the name written, King of kings, and Lord of lords.” (Rev_19:11-16) Likewise in the Gospel: “When the Son of man shall come in His glory, and all the angels with Him, then He shall sit in the throne of His glory; and all nations shall be gathered together before Him, and He shall separate them one from another, even as a shepherd separates the sheep from the goats; and He shall place the sheep at His right hand, but the goats at His left hand. Then shall the King say unto them who shall be at His right hand, Come, ye blessed of my Father, receive the kingdom which is prepared for you from the beginning of the world: for I was hungry, and ye gave me to eat: I was thirsty, and ye gave me to drink: I was a stranger, and ye received me: naked, and ye clothed me: sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer, and say unto Him, Lord, when saw we Thee hungry, and fed Thee? thirsty, and gave Thee to drink? And when saw we Thee a stranger, and received Thee? naked, and clothed Thee? And when saw we Thee sick, and in prison, and came unto Thee? And the King, answering, shall say unto them, Verily I say unto you, In as far as ye have done it to the least of these my brethren, ye have done it unto me. Then shall He say unto them who shall be on His left hand, Depart from me, ye cursed, into everlasting fire, which my Father hath prepared333 for the devil and his angels: for I have been hungry, and ye gave me not to eat: I have been thirsty, and ye gave me not to drink: I was a stranger, and ye received me not: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer and say, Lord, when saw we Thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and have not ministered unto Thee? And He shall answer unto them, Verily I say unto you, Inasmuch as ye have not done it to one of the least of these, ye have not done it unto me. And these shall go away into everlasting burning, but the righteous into life eternal.” (Mat_25:31-46)

Third Book.

Cyprian to his son Quirinus,334 greeting. Of your faith and devotion which you manifest to the Lord God, beloved son, you asked me to gather out for your instruction from the Holy Scriptures some heads bearing upon the religious teaching of our school;334 seeking for a succinct course of sacred reading, so that your mind, surrendered to God, might not be wearied with long or numerous volumes of books, but, instructed with a summary of heavenly precepts, might have a wholesome and large compendium for nourishing its memory. And because I owe you a plentiful and loving obedience, I have done what you wished. I have laboured for once, that you might not always labour.335 Therefore, as much as my small ability could embrace, I have collected certain precepts of the Lord, and divine teachings, which may be easy and useful to the readers, in that a few things digested into a short space are both quickly read through, and are frequently repeated. I bid you, beloved son, ever heartily farewell.

Heads336

1. On the benefit of good works and mercy.

2. In works and alms, even if by smallness of power less be done, that the will itself is enough.

3. That charity and brotherly love must be religiously and stedfastly practised.

4. That we must boast in nothing, since nothing is our own.

5. That humility and quietness is to be maintained in all things.

6. That all good and righteous men suffer more, but ought to endure because they are proved.

7. That we must not grieve the Holy Spirit whom we have received.

8. That anger must be overcome, lest it constrain us to sin.

9. That brethren ought to sustain one another.

10. That we must trust in God only, and in Him we must glory. 

11. That he who has attained to faith, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced.

12. That we must not swear. 

13. That we are not to curse.

14. That we must never murmur, but bless God concerning all things that happen.

15. That men are tried by God for this purpose, that they may be proved. 

16. Of the benefit of martyrdom.

17. That what we suffer in this world is of less account than is the reward which is promised.

18. That nothing must be preferred to the love of God and of Christ.

19. That we must not obey our own will, but that of God.

20. That the foundation and strength of hope and faith is fear.

21. That we must not rashly judge of another.

22. That when we have received a wrong, we must remit and forgive it.

23. That evil is not to be returned for evil.

24. That it is impossible to attain to the Father but by Christ.

25. That unless a man have been baptized and born again, he cannot attain to the kingdom of God.

26. That it is of small account to be baptized and to receive the Eucharist, unless one profits by it both in deeds and works.

27. That even a baptized person loses the grace which he has attained, unless he keep innocency.

28. That remission cannot in the Church be granted unto him who has sinned against God.

29. That it was before predicted concerning the hatred of the Name.

30. That what any one has vowed to God, he must quickly pay.

31. That he who does not believe is judged already.

32. Of the benefit of virginity and of continency.

33. That the Father judgeth nothing, but the Son; and the Father is not honoured by him by whom the Son is not honoured.

34. That the believer ought not to live like the Gentiles.

35. That God is patient for this end, that we may repent of our sin and be reformed.

36. That a woman ought not to be adorned in a worldly manner.

37. That the believer ought not to be punished for other offences but for the name he bears only.

38. That the servant of God ought to be innocent, lest he fall into secular punishment.

39. That the example of living is given to us in Christ.

40. That we must not labour boastfully or noisily.

41. That we must not speak foolishly and offensively.

42. That faith is of advantage altogether, and that we can do as much as we believe.

43. That he who truly believes can immediately obtain.

44. That the believers who differ among themselves ought not to refer to a Gentile judge.

45. That hope is of future things, and therefore that faith concerning those things which are promised ought to be patient.

46. That a woman ought to be silent in the church.

47. That it arises from our fault and our desert that we suffer, and do not perceive God’s help in everything.

48. That we must not take usury.

49. That even our enemies are to be loved.

50. That the sacrament of the faith must not be profaned.

51. That no one should be uplifted in his doing.

52. That the liberty of believing or of not believing is placed in free choice.

53. That the secrets of God cannot be seen through, and therefore that our faith ought to be simple.

54. That none is without filth and without sin.

55. That we must not please men, but God.

56. That nothing that is done is hidden from God.

57. That the believer is amended and reserved.

58. That no one should be made sad by death, since in living is labour and peril, in dying peace and the certainty of resurrection.

59. Of the idols which the Gentiles think gods.

60. That too great lust of food is not to be desired.

61. That the lust of possessing, and money, are not to be desired.

62. That marriage is not to be contracted with Gentiles.

63. That the sin of fornication is grievous.

64. What are those carnal things which beget death, and what are the spiritual things which lead to life.

65. That all sins are put away in baptism.

66. That the discipline of God is to be observed in Church precepts.

67. That it was foretold that men would despise sound discipline.

68. That we must depart from him who lives irregularly and contrary to discipline.

69. That the kingdom of God is not in the wisdom of the world, nor in eloquence, but in the faith of the cross and in virtue of conversation.

70. That we must obey parents.

71. And that fathers ought not to be bitter against their children.

72. That servants, when they believe, ought the more to be obedient to their fleshly masters.

73. Likewise that masters ought to be more gentle.

74. That every widow that is approved ought to be honoured. 

75. That every person ought to have care rather of his own people, and especially of believers.

76. That one who is older must not rashly be accused.

77. That the sinner is to be publicly reproved.

78. That we must not speak with heretics.

79. That innocency asks with confidence, and obtains.

80. That the devil has no power against man unless God have allowed it.

81. That wages be quickly paid to the hireling.

82. That divination must not be used.

83. That a tuft of hair337 is not to be worn on the head.

84. That the beard must not be plucked.

85. That we must rise when a bishop or a presbyter comes.

86. That a schism must not be made, even although he who withdraws should remain in one faith and in the same tradition.

87. That believers ought to be simple with prudence.

88. That a brother must not be deceived.

89. That the end of the world comes suddenly.

90. That a wife must not depart from her husband; or if she departs, she must remain unmarried.

91. That every one is tempted so much as he is able to bear.

92. That not everything is to be done which is lawful.

93. That it was foretold that heresies would arise.

94. That the Eucharist is to be received with fear and honour.

95. That we are to live with the good, but to avoid the evil.

96. That we must labour with deeds, not with words.

97.That we must hasten to faith and to attainment.338

98. That the catechumen ought to sin no more.

99. That judgment will be in accordance with the terms, before the law, of equity; after Moses, of the law.

100. That the grace of God ought to be gratuitous.

101. That the Holy Spirit has often appeared in fire.

102. That all good men ought willingly to hear rebuke.

103. That we must abstain from much speaking.

104. That we must not lie.

105. That they are frequently to be corrected who do wrong in domestic service.

106. That when a wrong is received, patience is to be maintained, and that vengeance is to be left to God.

107. That we must not use detraction.

108. That we must not lay snares against our neighbour.

109. That the sick are to be visited. 110. That tale-bearers are accursed.

111. That the sacrifices of evil men are not acceptable.

112. That those are more severely judged who in this world have more power.

113. That widows and orphans ought to be protected.

114. That while one is in the flesh, he ought to make confession.

115. That flattery is pernicious.

116. That God is more loved by him Who has had many sins forgiven in baptism.

117. That there is a strong conflict to be waged against the devil, and that therefore we ought to stand bravely, that we may be able to conquer.

118. Of Antichrist, that he will come as a man.

119. That the yoke of the law was heavy, which is cast off by us; and that the Lord’s yoke is light, which is taken up by us.

120. That we are to be urgent in prayers.

 

 

FOOTNOTES

 

305 The ordinary reading here is, “before He knows, to refuse the evil and to choose the good.” The reading in the text, however, is more authentic.

306 [Here the English (q. v.) gives the more literal reading, which the Septuagint treats as a proverb, unfolding its sense. “Water from the bucket” seems to have signified the same as our low proverb “a chip from the block,” hence = a Son from the Father. Num_24:7]

307 The Oxford translator follows the English version, and reads, “over Agag.”

308 “Limo.”

309 “Infirmatus;” Oxford transl. “bruised.”

310 “Poderem,” “a long priestly robe reaching to the heels” (Migne’s Lexicon). The Oxford translation gives the meaning “an alb,” which also is given in Migne.

311 Cidarim, the head-dress for the Jewish high priest.

312 “In nomine;” Oxford translator, “at the name,” following the Eng. ver. But see the Greek, ἐν τῷ ὁνόματι.

313 The Oxford translation here inserts from the Apocrypha, without authority even for its text, “and objecteth to us the transgressions of the law.”

314 [Tertull., 3. p. 166. Note also “the mystery of the passion.”]

315 Migne’s reading differs considerably from this, and is as follows: “They shall take from the lambs and the goats of its blood, and shall place it upon the two posts,” etc.

316 Erasmus reads for “picridibus,” “lactucis agrestibus,” wild lettuces.

317 “Pateras.”

318 [See Tertull., “stumbling-stone,” vol. 3. p. 165.]

319 [The anointing of this stone gave it the name of Messiah in our author’s account; and this interpretation gives great dignity to Jacob’s dying reference to Him, Gen_49:24.] The Oxford edition omits “and descending.”

320 The Oxford edition reads, “conquered, that is, in that part of the head.”

321 “Misericordiam.”

322 Frameam.

323 [This is one of the passages corrupted by the Jews since the crucifixion. See Pearson, On the Creed, p. 534. All his notes on “crucified” are most precious.]

324 “Manu.”

325 [i.e., baptized; but probably after immersion this symbolic ceremony was already in use.]

326 “And behold,” Oxford text.

327 [Lardner, Credib., vol. vii. pp. 107-124.]

328 [I admire Larnder’s caution; possibly he carries it too far.]

329 “Podere.”

330 One codex reads here, “living in the assembly of the saints.”

331 [i.e., rather, “a good Word.” See p. 516, supra.]

332 The words “which he shall feed,” or “shepherd,” are wanting in the Apocalypse; and they are not found in many authorities.

333 [Said to be in the old Itala, as in some Greek mss. So Irenaeus, vol. 1. p. 524.]

334 [Whom he had probably baptized. Elucidation XI.]

335 [May the American editor of these volumes venture to trust that he has in some degree lightened the labours of those who come after him: “laboravi semel ne tu semper laborares.”]

336 [Six-score precepts to be compared with the heathen maxims and morals with which they so generally conflict. See Elucidation XII.]

337 “Cirrum in capte non habendum.” “Cirrus” means “a tuft of hair,” or a curl or lovelock. [But compare Clement, vol. 2. p. 286 (and note 207, on the chrism), for the more probable meaning.]



Cyprian (Cont.)The Treatises of Cyprian. (Cont.)

Treatise XII. — Three Books of Testimonies Against the Jews. (Cont.)

Third Book. (Cont.)

 

Testimonies.

1. Of the benefit of good works and mercy.

In Isaiah: “Cry aloud,” saith He, “and spare not; lift up thy voice like a trumpet; tell my people their sins, and the house of Jacob their wickednesses. They seek me from day to day, and desire to know my ways, as a people which did righteousness, and did not forsake the judgment of God. They ask of me now a righteous judgment, and desire to approach to God, saying, What! because we have fasted, and Thou hast not seen: we have humiliated our souls, and Thou hast not known. For in the days of fasting are found your own wills; for either ye torment those who are subjected to you, or ye fast for strifes and judgments, or ye strike your neighbours with fists. For what do you fast unto me, that to-day your voice should be heard in clamour? This fast I have not chosen, save that a man should humble his soul. And if thou shalt bend thy neck like a ring, and spread under thee sackcloth and ashes, neither thus shall it be called an acceptable fast. Not such a fast have I chosen, saith the Lord; but loose every knot of unrighteousness, let go the chokings of impotent engagements.339 Send away the harassed into rest, and scatter every unrighteous contract. Break thy bread to the hungry, and bring the houseless poor into thy dwelling. If thou seest the naked, clothe him; and despise not them of thy own seed in thy house. Then shall thy seasonable light break forth, and thy garments shall quickly arise; and righteousness shall go before thee: and the glory of God shall surround thee. Then thou shalt cry out, and God shall hear thee; while thou art yet speaking, He shall say, Here I am.” (Isa_58:1-9) Concerning this same thing in Job: “I have preserved the needy from the hand of the mighty; and I have helped the orphan, to whom there was no helper. The mouth of the widow blessed me, since I was the eye of the blind; I was also the foot of the lame, and the father of the weak.” (Job_24:12, Job_24:13, Job_24:15, Job_24:16) Of this same matter in Tobit: “And I said to Tobias, My son, go and bring whatever poor man thou shalt find out of our brethren, who still has God in mind with his whole heart. Bring him hither, and he shall eat my dinner together with me. Behold, I attend thee, my son, until thou come.” (Tobit 2:2) Also in the same place: “All the days of thy life, my son, keep God in mind, and transgress not His precepts. Do justice all the days of thy life, and do not walk in the way of unrighteousness; because if thou act truly, there will be respect of thy works. Give alms of thy substance, and turn not thy face from any poor man. So shall it come to pass that the face of God shall not be turned away from thee. Even as thou hast, my son, so do: if thou hast abundant substance, give the more alms therefrom; if thou hast little, communicate even of that little. And do not fear when thou givest alms: thou layest up for thyself a good reward against the day of need; because alms delivereth from death, and does not suffer to go into darkness. Alms is a good office for all who do it in the sight of the most high God.” (Tobit 4:5-11) On this same subject in Solomon in Proverbs: “He that hath pity on the poor lendeth unto the Lord.” (Pro_19:17) Also in the same place: “He that giveth to the poor shall never want; but he who turns away his eye shall be in much penury.” (Pro_28:27) Also in the same place: “Sins are purged away by alms-giving and faith.” (Pro_16:6) Again, in the same place: “If thine enemy hunger, feed him; and if he thirst, give him to drink: for by doing this thou shalt scatter live coals upon his head.” (Pro_25:21) Again, in the same place: “As water extinguishes fire, so alms-giving extinguishes sin.” (Sirach 3:30) In the same in Proverbs: “Say not, Go away, and return, to-morrow I will give; when you can do good immediately. For thou knowest not what may happen on the coming day.” (Pro_3:28) Also in the same place: “He who stoppeth his ears that he may not hear the weak, shall himself call upon God, and there shall be none to hear him.” (Pro_21:13) Also in the same place: “He who has his conversation without reproach in righteousness, leaves blessed children.” (Pro_20:7) In the same in Ecclesiasticus: “My son, if thou hast, do good by thyself, and present worthy offerings to God; remember that death delayeth not.” (Sirach 14:11) Also in the same place: “Shut up alms in the heart of the poor, and this will entreat for thee from all evil.” (Sirach 29:12) Concerning this thing in the thirty-sixth Psalm, that mercy is beneficial also to one’s posterity: “I have been young, and I have also grown old; and I have not seen the righteous forsaken, nor his seed begging their bread. The whole day he is merciful, and lendeth; and his seed is in blessing.” (Psa_37:25, Psa_37:26) Of this same thing in the fortieth Psalm: “Blessed is he who considereth over the poor and needy: in the evil day God will deliver him.” (Psa_41:1) Also in the 111th Psalm: “He hath distributed, he hath given to the poor; his righteousness shall remain from generation to generation.” (Psa_112:9) Of this same thing in Hosea: “I desire mercy rather than sacrifice, and the knowledge of God more than whole burnt-offerings.” (Hos_6:6) Of this same thing also in the Gospel according to Matthew: “Blessed are they who hunger and thirst after righteousness: for they shall be satisfied.” (Mat_5:6) Also in the same place: “Blessed are the merciful: for they shall obtain mercy.” (Mat_5:7) Also in the same place: “Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not dig through and steal: for where your treasure is, there will your heart be also.” (Mat_6:20-21) Also in the same place: “The kingdom of heaven is like unto a merchantman seeking goodly pearls: and when he hath found a precious pearl, he went away and sold all that he had, and bought it.” (Mat_13:45, Mat_13:46) That even a small work is of advantage, also in the same place: “And whoever shall give to drink to one of the least of these a cup of cold water in the name of a disciple, verily I say unto you, His reward shall not perish.” (Mat_10:42) That alms are to be denied to none, also in the same place: “Give to every one that asketh thee; and from him who would wish to borrow, be not turned away.” (Mat_5:42) Also in the same place: “If thou wilt enter into life, keep the commandments. He saith, Which? Jesus saith unto him, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not bear false witness, Honour thy father and mother: and, Thou shalt love thy neighbour as thyself. The young man saith unto Him, All these things have I observed: what lack I yet? Jesus saith unto him, If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me.” (Mat_19:17-21) Also in the same place: “When the Son of man shall come in His majesty, and all the angels with Him, then He shall sit on the throne of His glory: and all nations shall be gathered together before Him; and He shall separate them one from another, even as a shepherd separates the sheep from the goats: and He shall place the sheep on the right hand, but the goats on the left hand. Then shall the King say unto them that are on His right hand, Come, ye blessed of my Father, receive the kingdom prepared for you from the beginning of the world. For I was hungry, and ye gave me to eat: I was thirsty, and ye gave me to drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer Him, and say, Lord, when saw we Thee340 a stranger, and took Thee in: naked, and clothed Thee? And when saw we Thee sick, and in prison, and came to Thee? And the King, answering, shall say unto them, Verily I say unto you, Inasmuch as ye did it to one of the least of these my brethren, ye did it unto me. Then shall He say unto them who are on His left hand, Depart from me, ye cursed, into everlasting fire, which my Father hath prepared for the devil and his angels: for I was hungry, and ye gave me not to eat: I was thirsty, and ye gave me not to drink: I was a stranger, and ye took me not in: I was naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer, and say, Lord, when saw we Thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? And He shall answer them, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not unto me. And these shall go away into everlasting burning: but the righteous into life eternal.” (Mat_25:31-46) Concerning this same matter in the Gospel according to Luke: “Sell your possessions, and give alms.” (Luk_12:33) Also in the same place: “He who made that which is within, made that which is without also. But give alms, and, behold, all things are pure unto you.” (Luk_11:40, Luk_11:41) Also in the same place: “Behold, the half of my substance I give to the poor; and if I have defrauded any one of anything, I restore him fourfold. And Jesus said unto him, that salvation has this day been wrought for this house, since he also is a son of Abraham.” (Luk_19:8, Luk_19:9) Of this same thing also in the second Epistle to the Corinthians: “Let your abundance supply their want, that their abundance also may be the supplement of your want, that there may be equality: as it is written, He who had much had not excess; and he who had little had no lack.” (2Co_8:14, 2Co_8:15) Also in the same place: “He who soweth sparingly shall reap also sparingly; and he who soweth in blessing shall reap also of blessing. But let every one do as he has proposed in his heart: not as if sorrowfully, or of necessity: for God loveth a cheerful giver.” (2Co_9:6, 2Co_9:7) Also in the same place: “As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever.” (2Co_9:9) Likewise in the same place: “Now he who ministereth seed to the sower, shall both supply bread to be eaten, and shall multiply your seed, and shall increase the growth of the fruits of your righteousness: that in all things ye may be made rich.” (2Co_9:10, 2Co_9:11) Also in the same place: “The administration of this service has not only supplied that which is lacking to the saints, but has abounded by much giving of thanks unto God.” (2Co_9:12) Of this same matter in the Epistle of John: “Whoso hath this world’s substance, and seeth his brother desiring, and shutteth up his bowels from him, how dwelleth the love of God in him?” (1Jo_3:17) Of this same thing in the Gospel according to Luke: “When thou makest a dinner or a supper, call not thy friends, nor brethren, nor neighbours, nor the rich; lest haply they also invite thee again, and a recompense be made thee. But when thou makest a banquet, call the poor, the weak, the blind, and lame: and thou shalt be blessed; because they have not the means of rewarding thee: but thou I shalt be recompensed in the resurrection of the I just.” (Luk_14:12-14)

 

2. In works and alms, even if by smallness of power less be done, that the will itself is sufficient.

In the second Epistle of Paul to the Corinthians: “If there be a ready will, it is acceptable according to what a man hath, not according to that which he hath not; nor let there be to others a mitigation, but to you a burdening.” (2Co_8:12, 2Co_8:13)

 

3. That charity and brotherly affection are to be religiously and stedfastly practised.

In Malachi: “Hath not one God created us? Is there not one Father of us all? Why have ye certainly deserted every one his brother?” (Mal_2:10) Of this same thing according to John: “Peace I leave with you, my peace I give unto you.” (Joh_14:27) Also in the same place: “This is my commandment, That ye love one another, even as I have loved you. Greater love than this has no man, than that one should lay down his life for his friends.” (Joh_15:12, Joh_15:13) Also in the same place: “Blessed are the peacemakers, for they shall be called the sons of God.” (Mat_5:9) Also in the same place: “Verily I say unto you, That if two of you shall agree on earth concerning everything, whatever you shall ask it shall be given you from my Father which is in heaven. For wherever two or three are gathered together in my name, I am with them.” (Mat_18:19, Mat_18:20) Of this same thing in the first Epistle to the Corinthians: “And I indeed, brethren, could not speak unto you as to spiritual, but as to carnal, as to babes in Christ. I have given you milk for drink, not meat: for while ye were yet little ye were not able to bear it, neither now are ye able. For ye are still carnal: for where there are in you emulation, and strife, and dissensions, are ye not carnal, and walk after man?” (1Co_3:1-3) Likewise in the same place: “And if I should have all faith, so that I can remove mountains, but have not charity, I am nothing. And if I should distribute all my goods for food, and if I should deliver up my body to be burned, but have not charity, I avail nothing. Charity is great-souled; charity is kind; charity envieth not; charity dealeth not falsely; is not puffed up; is not irritated; thinketh not evil; rejoiceth not in injustice, but rejoiceth in the truth. It loveth all things, believeth all things, hopeth all things, beareth all things. Charity shall never fail.” (1Co_13:2-8) Of this same thing to the Galatians: “Thou shalt love thy neighbour as thyself. But if ye bite and accuse one another, see that ye be not consumed one of another.” (Gal_5:14, Gal_5:15) Of this same thing in the Epistle of John: “In this appear the children of God and the children of the devil. Whosoever is not righteous is not of God, and he who loveth not his brother. For he who hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him.” (1Jo_3:10, 1Jo_3:15) Also in the same place: “If any one shall say that he loves God, and hates his brother, he is a liar: for he who loveth not his brother whom he seeth, how can he love God whom he seeth not?” (1Jo_4:20) Of this same thing in the Acts of the Apostles: “But the multitude of them that had believed acted with one soul and mind: nor was there among them any distinction, neither did they esteem as their own anything of the possessions that they had; but all things were common to them.” (Act_4:32) Of this same thing in the Gospel according to Matthew: If thou wouldest offer thy gift at the altar, and there rememberest that thy brother hath ought against thee; leave thou thy gift before the altar, and go; first be reconciled to thy brother, and then come and offer thy gift at the altar.” (Mat_5:23, Mat_5:24) [I think this harmonizes with Heb_13:10] Also in the Epistle of John: “God is love l and he that dwelleth in love dwelleth in God, and God in him.” (1Jo_4:16) Also in the same place: “He who saith he is in the light, and hateth his brother, is a liar, and walketh in darkness even until now.” (1Jo_2:9)

 

4. That we must boast in nothing, since nothing is our own.

In the Gospel according to John: “No one can receive anything, except it were given him from heaven.” (Joh_3:27) Also in the first Epistle of Paul to the Corinthians: “For what hast thou that thou hast not received? But if thou hast received it, why boastest thou, as if thou hadst not received it?” (1Co_4:7) Also in the first of Kings: “Boast not, neither speak lofty things, and let not great speeches proceed out of your mouth, for the Lord is a God of knowledge.” (1Sa_2:3, 1Sa_2:4) Also in the same place: “The bow of the mighty men has been made weak, and the weak are girt about with strength.” (1Sa_2:3, 1Sa_2:4) Of this same thing in the Maccabees: “It is just to be subjected to God, and that a mortal should not think things equal to God.” (2 Maccabees 9:12) Also in the same place: “And fear not the words of a man that is a sinner, because his glory shall be filth and worms. To-day he shall be lifted up, and to-morrow he shall not be found; because he is turned into his earth, and his thought has perished.” (1 Maccabees 2:62, 63) 

 

5. That humility and quietness are to be maintained in all things.

In Isaiah: “Thus saith the Lord God, The heaven is my throne, and the earth is the stool of my feet. What seat will ye build for me, or what is the place for my rest? For all those things hath my hand made, and all those things are mine. And upon whom else will I look, except upon the lowly and quiet man, and him that trembleth at my words?” (Isa_66:1, Isa_66:2) On this same thing in the Gospel according to Matthew: “Blessed are the meek, for they shall inherit the earth.” (Mat_5:5) Of this same thing, too, according to Luke: “He that shall be least among you all, the same shall be great.” (Luk_14:11) Also in the same lace: “Whosoever exalteth himself shall be made low, and whosoever abaseth himself shall be exalted.” (Luk_14:11) Of this same thing to the Romans: “Be not high-minded, but fear; for if God spared not the natural branches, (take heed) lest He also spare not thee.” (Rom_11:20, Rom_11:21) Of this same thing in the thirty-third Psalm: And He shall save the lowly in spirit.” (Psa_34:18) Also to the Romans: “Render to all what is due: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour; owe no man anything, except to love another.” (Rom_13:7, Rom_13:8) Also in the Gospel according to Matthew: “They love the first place of reclining at feasts, and the chief seat in the synagogues, and salutations in the market, and to be called of men Rabbi. But call not ye Rabbi, for One is your Master.” (Mat_23:6-8) Also in the Gospel according to John: “The servant is not greater than his lord, nor the apostle greater than He that sent himself. If ye know these things, blessed shall ye be if ye shall do them.” (Joh_13:16, Joh_13:17) Also in the eighty-first Psalm: “Do justice to the poor and lowly.” (Psa_82:3)

 

6. That all good and righteous men suffer more, but ought to endure because they are proved.

In Solomon: “The furnace proveth the vessels of the potter, and the trial of tribulation righteous men.” (Sirach 27:5) Also in the fiftieth Psalm: “The sacrifice to God is a contrite spirit; a contrite and humbled heart God will not despise.” (Psa_51:17) Also in the thirty-third Psalm: “God is nearest to them that are contrite in heart, and He will save the lowly in spirit.” (Psa_34:18) Also in the same place: “Many are the afflictions of the righteous, but out of them all the Lord will deliver them.” (Psa_34:19) Of this same matter in Job: “Naked came I out of my mother’s womb, naked also shall I go under the earth: the Lord gave, and the Lord hath taken away: as it hath pleased the Lord, so it is done; blessed be the name of the Lord. In all these things which happened to him Job sinned in nothing with his lips in the sight of the Lord.” (Job_1:21, Job_1:22) Concerning this same thing in the Gospel according to Matthew: “Blessed are they that mourn, for they shall be comforted.” (Mat_5:4) Also according to John: “These things have I spoken unto you, that in me ye may have peace. But in the world ye shall have affliction; but have confidence, for I have overcome the world.” (Joh_16:33) Concerning this same thing in the second Epistle to the Corinthians: “There was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted. For which thing I thrice besought the Lord, that it should depart from me. And He said unto me, My grace is sufficient for thee; for strength is perfected in weakness.” (2Co_12:7-9) Concerning this same thing to the Romans: “We glory in hope of the glory of God. And not only so, but we also glory in afflictions: knowing that affliction worketh patience; and patience, experience; and experience, hope: and hope does not confound; because the love of God is infused in our hearts by the Holy Spirit, which is given unto us.” (Rom_5:2-5) On this same subject, according to Matthew: “How broad and spacious is the way which leadeth unto death, and many there are who go in thereby: how straight and narrow is the way that leadeth to life, and few there are that find it!” (Mat_7:13-14) Of this same thing in Tobias: “Where are thy righteousnesses? behold what thou sufferest.” (Tobit 2:14) Also in the Wisdom of Solomon: “In the places of the wicked the righteous groan; but at their ruin the righteous will abound.” (Pro_28:28)

 

7. That we must not grieve the Holy Spirit, whom we have received.

Paul the apostle to the Ephesians: “Grieve not the Holy Spirit of God, in which ye were sealed in the day of redemption. Let all bitterness, and wrath, and indignation, and clamour, and blasphemy, be taken away from you.” (Eph_4:30, Eph_4:31) [For the sealing, see Act_19:6, Heb_6:2] 

 

8. That anger must be overcome, lest it constrain us to sin.

In Solomon in the Proverbs: “Better is a patient man than a strong man; for he who restrains his anger is better than he who taketh a city.” (Pro_16:32) Also in the same place: “The imprudent man declareth his anger on the same day, but the crafty man hideth away his dishonour.” (Pro_12:16) Of this same thing to the Ephesians: “Be ye angry, and sin not. Let not the sun set upon your wrath.” (Eph_4:26) Also in the Gospel according to Matthew: “Ye have heard that it was said by the ancients, Thou shalt not kill; and whoever shall kill shall be guilty of the judgment. But I say unto you, That every one who is angry with his brother without cause shall be guilty of the judgment.” (Mat_5:21, Mat_5:22)

 

9. That brethren ought to support one another.

To the Galatians: “Each one having others in consideration, lest ye also should be tempted. Bear ye one another’s burdens, and so ye shall fulfil the law of Christ.” (Gal_6:1, Gal_6:2)

 

10. That we must trust in God only, and in Him we must glory.

In Jeremiah: “Let not the wise man glory in his wisdom, neither let the strong man glory in his strength, nor let the rich man glory in his riches; but let him that glorieth glory in this, that he understands and knows that I am the Lord, who do mercy, and judgment, and righteousness upon the earth, because in them is my pleasure, saith the Lord.” (Jer_9:23, Jer_9:24) Of the same thing in the fifty-fourth Psalm: “In the Lord have I hoped; I will not fear what man can do unto me.” (Psa_56:11) Also in the same place: “To none but God alone is my soul subjected.” (Psa_62:1) Also in the 117th Psalm: “I will not fear what man can do unto me; the Lord is my helper.” (Psa_118:6) Also in the same place: “It is good to trust in the Lord rather than to trust in man; it is good to hope in the Lord rather than to hope in princes.” (Psa_118:8) Of this same thing in Daniel: “But Shadrach, Meshach, and Abednego answered and said to king Nebuchadnezzar, O king, there is no need to answer thee concerning this word. For God, whom we serve, is able to deliver us from the furnace of burning fire; and He will deliver us from thine hand, O king. And if not, be it known unto thee that we serve not thy gods, and we adore not the golden image which thou hast set up.” (Dan_3:16-18) Likewise in Jeremiah: “Cursed is the man who hath hope in man; and blessed is the man who trusts in the Lord, and his hope shall be in God.” (Jer_17:5-7) Concerning this same thing in Deuteronomy: “Thou shalt worship the Lord thy God, and Him only shalt thou serve.” (Deu_6:13) Of this same thing to the Romans: “And they worshipped and served the creature, forsaking the Creator. Wherefore also God gave them up to ignominious passions.” (Rom_1:25, Rom_1:26) Of this thing also in John: “Greater is He who is in you than he who is in this world.” (1Jo_4:4)

 

11. That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced.

In Isaiah: “Seek ye the Lord; and when ye have found Him, call upon Him. But when He hath come near unto you, let the wicked forsake his ways, and the unrighteous man his thoughts: and let him be turned unto the Lord, and he shall obtain mercy, because He will plentifully pardon your sins.” (Isa_55:6, Isa_55:7) Of this same thing in Solomon: “I have seen all the works which are done under the sun; and, lo, all are vanity.” (Ecc_1:14) Of this same thing in Exodus: “But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord’s passover.” (Exo_12:11) Of this same thing in the Gospel according to Matthew: “Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you.” (Mat_6:31-33) Likewise in the same place: “Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil.” (Mat_6:34) Likewise in the same place: “No one looking back, and putting his hands to the plough, is fit for the kingdom of God.” (Luk_9:62) Also in the same place: “Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they?” (Mat_6:26) Concerning this same thing, according to Luke: “Let your loins be girded, and your lamps burning; and ye like unto men that wait for their lord, when he cometh from the wedding; that, when he cometh and knocketh, they may open to him. Blessed are those servants, whom their lord, when he cometh, shall find watching.” (Luk_12:35-37) Of this same thing in Matthew: “The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head.” (Mat_8:20) Also in the same place: “Whoso forsaketh not all that he hath, cannot be my disciple.” (Luk_14:33) Of this same thing in the first to the Corinthians: “Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body.” (1Co_6:19, 1Co_6:20) Also in the same place: “The time is limited. It remaineth, therefore, that both they who have wives be as though they have them not, and they who lament as they that lament not, and they that rejoice as they that rejoice not, and they who buy as they that buy not, and they who possess as they who possess not, and they who use this world as they that use it not; for the fashion of this world passeth away.” (1Co_7:29-31) Also in the same place: “The first man is of the clay of the earth, the second man from heaven. As he is of the clay, such also are they who are of the clay; and as is the heavenly, such also are the heavenly. Even as we have borne the image of him who is of the clay, let us bear His image also who is from heaven.” (1Co_15:47-49) Of this same matter to the Philippians: “All seek their own, and not those things which are Christ’s; whose end is destruction, whose god is their belly, and their glory is to their confusion, who mind earthly things. For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory.” (Phi_2:21, Phi_3:19-21) Of this very matter to Galatians: “But be it far from me to boast, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.” (Gal_6:14) Concerning this same thing to Timothy: “No man that warreth for God bindeth himself with worldly annoyances, that he may please Him to whom he hath approved himself. But and if a man should contend, he will not be crowned unless he fight lawfully.” (2Ti_2:4, 2Ti_2:5) Of this same thing to the Colossians: “If ye be dead with Christ from the elements of the world, why still, as if living in the world, do ye follow vain things?” (Col_2:20) Also concerning this same thing: “If ye have risen together with Christ, seek those things which are above, where Christ is sitting on the right hand of God. Give heed to the things that are above, not to those things which are on the earth; for ye are dead, and your life is hidden with Christ in God. But when Christ your life shall appear, then shall ye also appear with Him in glory.” (Col_3:1-4) Of this same thing to the Ephesians: Put off the old man of the former conversation, who is corrupted, according to the lusts of deceit. But be ye renewed in the spirit of your mind, and put on the new man, him who according to God is ordained in righteousness, and holiness, and truth.” (Eph_4:22-24) Of this same thing in the Epistle of Peter: “As strangers and pilgrims, abstain from fleshly lusts, which war against the soul; but having a good conversation among the Gentiles, that while they detract from you as if from evildoers, yet, beholding your good works, they may magnify God.” (2Pe_2:11, 2Pe_2:12) Of this same thing in the Epistle of John: “He who saith he abideth in Christ, ought himself also to walk even as He walked.” (1Jo_2:6) Also in the same place: “Love not the world, neither the things that are in the world. If any man loveth the world, the love of the Father is not in him. Because everything which is in the world is lust of the flesh, and lust of the eyes, and the ambition of this world, which is not of the Father, but of the lust of this world. And the world shall pass away with its lust. But he that doeth the will of God abideth for ever, even as God abideth for ever.” (1Jo_2:15-17) Also in the first Epistle of Paul to the Corinthians: “Purge out the old leaven, that ye may be a new dough, as ye are unleavened. For also Christ our passover is sacrificed. Therefore let us celebrate the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth.” (1Co_5:7, 1Co_5:8)

 

12. That we must not swear.

In Solomon: “A man that sweareth much shall be filled with iniquity, and the plague shall not depart from his house; and if he swear vainly, he shall not be justified.” (Sirach 23:11)341 Of this same matter, according to Matthew: “(Again, ye have heard that it was said to them of old, Thou shalt not swear falsely, but shalt perform unto the Lord thine oaths.) I say unto you, Swear not at all: (neither by heaven, because it is God’s throne; nor by the earth, because it is His footstool; nor by Jerusalem, because it is the city of the great King; neither shalt thou swear by thy head, because thou canst not make one hair white or black.) But let your discourse be, Yea, yea; Nay, nay: (for whatever is fuller than these is of evil.”) (Mat_5:34-37)342 Of this same thing in Exodus: “Thou shalt not take the name of the Lord thy God in vain.” (Exo_20:7)343

 

13. That we must not curse.

In Exodus: “Thou shalt not curse nor speak ill of the ruler of thy people.” (Exo_22:28) Also in the thirty-third Psalm: “Who is the man who desires life, and loveth to see good days? Restrain thy tongue from evil, and thy lips that they speak no guile.” (Psa_34:12, Psa_34:13) Of this same thing in Leviticus: “And the Lord spoke to Moses, saying, Bring forth him who hath cursed abroad outside the camp; and all who heard him shall place their hands upon his head, and all the assembly of the children of Israel shall stone him.” (Lev_24:13, Lev_24:14) Of this same thing in Paul’s Epistle to the Ephesians: “Let no evil discourse proceed out of your mouth, but that which is good for the edification of faith, that it may give grace to the hearers.” (Eph_4:29) Of this same thing to the Romans: “Blessing, and not cursing.” (Rom_12:14) Of this same thing in the Gospel according to Matthew: “He who shall say to his brother, Thou fool! shall be liable to the Gehenna of fire.” (Mat_5:22) Of this same matter, according to the same Matthew: “But I say unto you, That every idle word which men shall speak, they shall give account for it in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” (Mat_12:36, Mat_12:37)

 

14. That we must never murmur, but bless God concerning all things that happen.

In Job: “Say some word against the Lord, and die. But he, looking upon her, said, Thou speakest as one of the foolish women. If we have received good things from the Lord’s hand, why shall we not endure evil things? In all these things which happened unto him, Job sinned not with his lips in the sight of the Lord.” (Job_2:9, Job_2:10) Also in the same place: “Hast thou regarded my servant Job? for there is none like unto him in the earth: a man without complaint: a true worshipper of God, restraining himself from all evil.” (Job_1:8) Of the same thing in the thirty-third Psalm: “I will bless the Lord at all times: His praise shall ever be in my mouth.” (Psa_34:1) Of this same thing in Numbers: “Let their murmuring cease from me, and they shall not die.” (Num_17:10) Of this same thing in the Acts of the Apostles: “But about the middle of the night Paul and Silas prayed and gave thanks to God, and the prisoners heard them.” (Act_16:25) Also in the Epistle of Paul to the Philippians: “But doing all things for love, without murmurings and revilings,344 that ye may be without complaint, and spotless sons of God.” (Phi_2:14, Phi_2:15)

 

15. That men are tried by God for this purpose, that they may be proved.

In Genesis: “And God, tempted Abraham, and said to him, Take thy only son whom thou lovest, Isaac, and go into the high land, and offer him there as a burnt-offering on one of the mountains of which I will tell thee.” (Gen_22:1, Gen_22:2) Of this same thing in Deuteronomy: “The Lord your God proveth you, that He may know if ye love the Lord your God with all your heart, and with all your soul.” (Deu_13:3) Of this same thing in the Wisdom of Solomon: “Although in the sight of men they suffered torments, their hope is full of immortality; and having been in few things distressed, yet in many things they shall be happily ordered, because God tried them, and found them worthy of Himself. As gold in the furnace He proved them, and as a burnt-offering He received them. And in their time there shall be respect of them; they shall judge the nations, and shall rule over the people; and their Lord shall reign for ever.” (Wisdom of Solomon 3:4-8) Of this same thing in the Maccabees: “Was not Abraham found faithful in temptation, and it was accounted unto him for righteousness?” (1 Maccabees 2:52)

 

16. Of the benefits of martyrdom.

In the Proverbs of Solomon: “The faithful martyr delivers his soul from evils.” (Pro_14:25) Also in the same place: “Then shall the righteous stand in great boldness against them who have afflicted them, and who took away their labours. When they see them, they shall be disturbed with a horrible fear; and they shall wonder at the suddenness of their unhoped-for salvation, saying among themselves, repenting and groaning with distress of spirit, These are they whom some time we had in derision, and in the likeness of a proverb; we fools counted their life madness, and their end without honour. How are they reckoned among the children of God, and their lot among the saints! Therefore we have wandered from the way of truth, and the light of righteousness has not shined upon us, and the sun has not risen upon us. We have been wearied in the way of iniquity and of perdition, and we have walked through difficult solitudes; but we have not known the way of the Lord. What hath pride profited us? or what hath the boasting of riches brought to us? All these things have passed away as a shadow.” (Wisdom of Solomon 5:1-9) Of this same thing in the 115th Psalm: “Precious in the sight of the Lord is the death of His saints.” (Psa_116:5) Also in the 125th Psalm: “They who sow in tears shall reap in joy. Walking they walked, and wept as they cast their seeds; but coming they shall come in joy, raising up their laps.” (Psa_126:5, Psa_126:6) Of this same thing in the Gospel according to John: “He who loveth his life shall lose it; and he that hateth his life in this world shall find it to life eternal.” (Joh_12:25) Also in the same place: “But when they shall deliver you up, take no thought what ye shall speak; for it is not ye who speak, but the Spirit of your Father which speaketh in you.” (Mat_10:19, Mat_10:20) Also in the same place: “The hour shall come, that every one that killeth you shall think he doeth service to God l but they shall do this also because they have not known the Father nor me.” (Joh_16:2, Joh_16:3) Of this same matter, according to Matthew: “Blessed are they which shall suffer persecution for righteousness’ sake; for theirs is the kingdom of heaven.” (Mat_5:10) Also in the same place: “Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill the soul and body in Gehenna.” (Mat_10:28) Also in the same place: “Whosoever shall confess me before men, him also will I confess before my Father which is in heaven; but he who shall deny me before men, him also will I deny before my Father which is in heaven. And he that shall endure to the end, the same shall be saved.” (Mat_10:32, Mat_10:33) Of this same thing, according to Luke: “Blessed shall ye be when men shall hate you, and shall separate you (from their company), and shall drive you out, and shall speak evil of your name, as wicked, for the Son of man’s sake. Rejoice in that day, and exult; for, lo, your reward is great in heaven.” (Luk_6:22, Luk_6:23) Also in the same place: “Verily I say unto you, There is no man that leaveth house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God, and does not receive seven times as much in this present time, but in the world to come life everlasting.” (Luk_18:29, Luk_18:30) Of this same thing in the Apocalypse: “And when he had opened the fifth seal, I saw under the altar of God the souls of them that were slain on account of the word of God and His testimony. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? And unto every one of them were given white robes; and it was said to them, that they should rest still for a short time, until the number of their fellow-servants, and of their brethren, should be fulfilled, and they who shall afterwards be slain, after their example.” (Rev_6:9-11) Also in the same place: “After these things I saw a great crowd, which no one among them could number, from every nation, and from every tribe, and from every people and tongue, standing before the throne and before the Lamb; and they were clothed with white robes, and palms were in their hands. And they said with a loud voice, Salvation to our God, that sitteth upon the throne, and to the Lamb. And one of the elders answered and said to me, What are these which are clothed with white robes? who are they, and whence have they come? And I said unto him, My lord, thou knowest. And he said unto me, These are they who have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve Him day and night in His temple; and He who sitteth upon the throne shall dwell among them. They shall neither hunger nor thirst ever; and neither shall the sun fall upon them, nor shall they suffer any heat: for the Lamb who is in the midst of the throne shall protect them, and shall lead them to the fountains of the waters of life; and God shall wipe away every tear from their eyes.” (Rev_7:9-17) Also in the same place: “He who shall overcome I will give him to eat of the tree of life, which as in the paradise of my God.” (Rev_2:7) Also in the same place: “Be thou faithful even unto death, and I will give thee a crown of life.” (Rev_2:10) Also in the same place: “Blessed shall they be who shall watch, and shall keep their garments, lest they walk naked, and they see their shame.” (Rev_16:15) Of this same thing, Paul in the second Epistle to Timothy: “I am now offered up, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith. There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing.” (2Ti_4:6-8) Of this same thing to the Romans: “We are the sons of God: but if sons and heirs of God, we are also joint-heirs with Christ; if we suffer together, that we may also be magnified together.” (Rom_8:16, Rom_8:17) Of this same thing in the 118th Psalm: “Blessed are they who are undefiled in the way, and walk in the law of the Lord. Blessed are they who search into His testimonies.” (Psa_119:1, Psa_119:2)

 

17. That what we suffer in this world is of less account than is the reward which is promised.

In the Epistle of Paul to the Romans: “The sufferings of this present time are not worthy of comparison with the glory that is to come after, which shall be revealed in us.” (Rom_8:18) Of this same thing in the Maccabees: “O Lord, who hast the holy knowledge, it is manifest that while I might be delivered from death, I am suffering most cruel pains of body, being beaten with whips; yet in spirit I suffer these things willingly, because of the fear of thine own self.” (2 Maccabees 6:30) Also in the same place: “Thou indeed, being powerless, destroyest us out of this present life; but the King of the world shall raise us up who have died for His laws into the eternal resurrection of life.” (2 Maccabees 7:9) Also in the same place: “It is better that, given up to death by men, we should expect hope from God to be raised again by Him. For there shall be no resurrection to life for thee.” (2 Maccabees 7:14) Also in the same place: “Having power among men, although thou art corruptible, thou doest what thou wilt. But think not that our race is forsaken of God. Sustain, and see how His great power will torment, thee and thy seed.” (2 Maccabees 7:16, 17) Also in the same place: Do not err without cause; for we suffer these things on our own accounts, as sinners against our God. But think not thou that thou shalt be unpunished, having undertaken to fight against God.” (2 Maccabees 7:18, 19)

 

18. That nothing is to be preferred to the love of God and Christ.

In Deuteronomy: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might.” (Deu_6:5) Also in the Gospel according to Matthew: “He that loveth father or mother above me, is not worthy of me; and he that loveth son or daughter above me, is not worthy of me; and he that taketh not up his cross and followeth me, is not my disciple.” (Mat_10:37, Mat_10:38) Also in the Epistle of Paul to the Romans: “Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, Because for thy sake we are killed all the day long, we are counted as sheep for the slaughter. But in all these things we are more than conquerors for His sake who loved us.” (Rom_8:35-37)

 

19. That we are not to obey our own will, but the will of God.

In the Gospel according to John: “I came not down from heaven to do mine own will, but the will of Him that sent me.” (Joh_6:38) Of this same matter, according to Matthew: “Father, if it be possible, let this cup pass from me; nevertheless, not what I will, but what Thou wilt.” (Mat_26:39) Also in the daily prayer: “Thy will be done, as in heaven, so in earth.” (Mat_6:10) Also according to Matthew: “Not every one who saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he who doeth the will of my Father which is in heaven, he shall enter into the kingdom of heaven.” (Mat_7:21) Also according to Luke: “But that servant which knoweth his Lord’s will, and obeyed not His will, shall be beaten with many stripes.” (Luk_12:47) In the Epistle of John: “But he that doeth the will of God abideth for ever, even as He Himself also abideth for ever.” (1Jo_2:17)

 

20. That the foundation and strength of hope and faith is fear.

In 110th Psalm: “The fear of the Lord is the beginning of wisdom.” (Psa_111:10) [Tertull., vol. 3. p. 264] Of the same thing in the Wisdom of Solomon: “The beginning of wisdom is to fear God.” (Sirach 1:14) Also in the Proverbs of the same: “Blessed is the man who reverences all things with fear.” (Pro_28:14) Of the same thing [in Isaiah: “And upon whom else will I look, except upon him that is lowly and peaceful, and that trembleth at my words?” (Isa_66:2) Of this same thing in Genesis: “And the angel of the Lord called him from heaven, and said unto him, Abraham, Abraham: and he said, Here am I. And he said, Lay not thine hand upon the lad, neither do anything unto him: for now I know that thou fearest thy God, and hast not spared thy beloved son for my sake.” (Gen_22:11, Gen_22:12) Also in the second Psalm: “Serve the Lord in fear, and rejoice unto Him in trembling.” (Psa_2:11)345 Also in Deuteronomy, the word of God to Moses: “Call the people together to me, and let them hear my words, that they may learn to fear me all the days that they themselves shall live upon the earth.” (Deu_4:10) Also in Jeremiah: “Behold, the days come, saith the Lord, that I will perfect upon the house of Israel, and in the house of Judah, a new covenant: not according to the covenant that I had ordered with their fathers in the day when I laid hold of their hand to bring them out of the land of Egypt; because they have not abode in my covenant, and I have been unmindful of them, saith the Lord; because this is the covenant which I will ordain for the house of Israel; After those days, saith the Lord, I will give my law, and will write it in their mind and I will be to them for a God, and they shall be to me for a people. And they shall not teach every man his brother, saying, Know the Lord because all shall know me, from the least even to the greatest of them: because I will be favourable to their iniquities, and their sins I will not remember any more. If the heaven should be lifted up on high, saith the Lord, and if the earth should be made low from beneath, yet I will not cast away the people of Israel, saith the Lord, for all the things which they have done. Behold, I will gather them together from every land in which I have scattered them in anger, and in my fury, and in great indignation; and I will grind them down into that place, and I will leave them in fear; and they shall be to me for a people, and I will be to them for a God: and I will give them another way, and another heart, that they may fear me all their days in prosperity with their children: and I will perfect for them an everlasting covenant, which I will not turn away after them; and I will put my fear into their heart, that they may not depart from me: and I will visit upon them to do them good, and to plant them in their land in faith, and with all the heart, and with all the mind.” (Jer_31:31-41) Also in the Apocalypse: “And the four and twenty elders which sit on their thrones in the sight (of God), fell upon their faces, and worshipped God, saying, We give Thee thanks, O Lord God omnipotent, which art and which wast; because Thou hast taken Thy great power, and hast reigned. And the nations were angry, and Thy wrath is come, and the time in which it should be judged concerning the dead, and the reward should be given to Thy servants the prophets, and the saints that fear Thy name, small and great; and to disperse those who have corrupted the earth.” (Rev_11:16, Rev_11:17) Also in the same place: “And I saw another angel flying through the midst of the heaven, having the everlasting Gospel to preach to those who dwell upon the earth, and to all the nations, and tribes, and tongues, and peoples, saying with a loud voice, Fear God, and give Him honour, because the hour of His judgment is come; and adore Him who made the heaven, and the earth, and the sea, and the fountains of waters.” (Rev_14:16, Rev_14:17) Also in the same place: “And I saw as it were a sea of glass mingled with fire; and the beasts were feeding with His lambs;346 and the number of His name a hundred and forty and four, standing upon the sea of glass, having the harps of God; and they sing the song of Moses, the servant of God, and the song of the Lamb, saying, Great and marvellous are Thy works, O Lord God Almighty; just and true are Thy ways, Thou King of the nations. Who would not fear Thee, and give honour to Thy name? for Thou only art holy: and because all nations shall come and worship in Thy sight, because Thy righteousnesses have been made manifest.” (Rev_15:2-4) Also in Daniel: “There was a man dwelling in Babylon whose name was Joachim; and he took a wife by name Susanna, the daughter of Helchias, a very beautiful woman, and one that feared the Lord. And her parents were righteous, and taught their daughter according to the law of Moses.” (Susannah, 1:1-3) Moreover, in Daniel: “And we are lowly this day in all the earth because of our sins, and there is not at this time any prince, or prophet, or leader, or burnt-offering, or oblation, or sacrifice, or incense, or place to sacrifice before Thee, and to find mercy from Thee. And yet in the soul and spirit of lowliness let us be accepted as the burnt-offerings of rams and bulls, and as it were many thousands of lambs which are fattest. If our offering may be made in Thy presence this day, their power shall be consumed, for they shall not be ashamed who put their trust in Thee. And now we follow with our whole heart, and we fear and seek Thy face. Give us not over unto reproach, but do with us according to Thy tranquillity, and according to the multitude of Thy mercy deliver us.” (Prayer of Azariah 14-19) Also in the same place: “And the king exceedingly rejoiced, and commanded Daniel to be taken up out of the den of lions; and the lions had done him no hurt, because he trusted and had believed in his God. And the king commanded, and they brought those men who had accused Daniel; and they cast them in the den of lions, and their wives and their children. And before they had reached the pavement of the den they were seized by the lions, and they brake all their bones in pieces. Then Darius the king wrote, To all peoples, tribes, and languages which are in my kingdom, peace be unto you from my face. I decree and ordain that all those who are in my kingdom shall fear and tremble before the most high God whom Daniel serves, because He is the God who liveth and abideth for ever, and His kingdom shall not pass away, and His dominion goeth on for ever; and He alone doeth signs, and prodigies, and marvellous things in the heaven and the earth, who snatched Daniel from the den of lions.” (Dan_6:24-28) Also in Micah: “Wherewith shall I approach the Lord, and lay hold upon Him? in sacrifices, in burnt-offerings, in calves of a year old? Does the Lord favour and receive me with thousands of fat goats? or shall I give my first-fruits of unrighteousness, the fruit of my belly, the sin of my soul? It is told thee, O man, what is good; or what else the Lord doth require, save that thou shouldst do judgment and justice, and love mercy, and be ready to go with the Lord thy God. The voice of the Lord shall be invoked in the city, and He will save those who fear His name.” (Mic_6:6-9) Also in Micah: “Feed Thy people with Thy rod, the sheep of Thine inheritance; and pluck up those who dwell separately in the midst of Carmel. They shall prepare Bashan and Gilead according to the days of the age; and according to the days of their going forth from the land of Egypt I will show them wonderful things. The nations shall see, and be confounded at all their might; and they shall place their hand upon their mouth. Their ears shall be deafened, and they shall lick the dust as do serpents. Dragging the earth, they shall be disturbed, and they shall lick the dust: in their end they shall be afraid towards the Lord their God, and they shall fear because of Thee. Who is a God as Thou art, raising up unrighteousness, and passing over impiety?” (Mic_7:14-18) And in Nahum: “The mountains were moved at Him, and the hills trembled; and the earth was laid bare before His face, and all who dwell therein. From the face of His anger who shall bear it, and who withstandeth in the fury of His soul? His rage causes the beginnings to flow, and the rocks were melted by Him. The Lord is good to those who sustain Him in the day of affliction, and knoweth those who fear Him.” (Nah_1:5-7) Also in Haggai: “And Zerubbabel the son of Salathiel, of the tribe of Judah, and Jesus the son of Josedech, the high priest, and all who remained of the people, obeyed the voice of the Lord their God, because the Lord sent him to them, and the people feared from the face of God.” (Hag_1:12) Also in Malachi: “The covenant was with life and peace; and I gave to them the fear to fear me from the face of my name.” (Mal_2:5) Also in the thirty-third Psalm: “Fear the Lord, all ye His saints: for there is no want to them that fear Him.” (Psa_34:9) Also in the eighteenth Psalm: “The fear of the Lord is chaste, abiding for ever.” (Psa_19:9)

 

21. That we must not rashly judge of another.

In the Gospel according to Luke: “Judge not, that ye be not judged: condemn not, that ye be not condemned.” (Luk_6:37) Of this same subject to the Romans: “Who art thou that judgest another man’s servant? to his own master he standeth or falleth. But he shall stand; for God is able to make him stand.” (Rom_14:4) And again: “Wherefore thou art without excuse, O every man that judgest: for in that in which thou judgest another, thou condemnest thyself; for thou doest the same things which thou judgest. But dost thou hope, who judgest those who do evil, and doest the same, that thou thyself shalt escape the judgment of God” (Rom_2:1-3) Also in the first Epistle of Paul to the Corinthians.: “And let him that thinketh he standeth take heed lest he fall.” (1Co_10:12) And again: “If any man thinketh that he knoweth anything, he knoweth not yet in what manner he ought to know.” (1Co_8:2)

 

22. That when we have received a wrong, we must remit and forgive it.

In the Gospel, in the daily prayer: “Forgive us our debts, even as we forgive our debtors.” (Mat_6:12) Also according to Mark: “And when ye stand for prayer, forgive, if ye have ought against any one; that also your Father who is in heaven may forgive you your sins. But if ye do not forgive, neither will your Father which is in heaven forgive you your sins.” (Mat_11:25, Mat_11:26) Also in the same place: “In what measure ye mete, in that shall it be measured to you again.” (Mar_4:24)

 

23. That evil is not to be returned for evil.

In the Epistle of Paul to the Romans: “Rendering to no man evil for evil.” (Rom_12:17) Also in the same place: “Not to be overcome of evil, but overcome evil with good.” (Rom_12:21) Of this same thing in the Apocalypse: “And He said unto me, Seal not the words of the prophecy of this book; because now the time is at hand. And let those who persist in hurting, hurt: and let him who is filthy, be filthy still: but let the righteous do still more righteousness: and in like manner, let him that is holy do still more holiness. Behold, I come quickly; and my reward is with me, to render to every man according to his deeds.” (Rev_22:10-12)

 

24. That it is impossible to attain to the Father but by His Son Jesus Christ.

In the Gospel according to John: “I am the way, the truth, and the life: no man cometh unto the Father, but by me.” (Joh_14:6) Also in the same place: “I am the door: by me if any man enter in, he shall be saved.” (Joh_10:9)

 

25. That unless a man have been baptized and born again, he cannot attain unto the kingdom of God.

In the Gospel according to John: “Except a man be born again of water and the Spirit, he cannot enter into the kingdom of God. For that which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” (Joh_3:5, Joh_3:6) Also in the same place: “Unless ye eat the flesh of the Son of man, and drink His blood, ye shall not have life in you.” (Joh_6:53)

 

26. That it is of small account to be baptized and to receive the Eucharist, unless one profit by it both in deeds and works.

In the first Epistle of Paul to the Corinthians: “Know ye not, that they which run in a race run indeed all, although one receiveth the prize? So run, that ye may obtain. And those indeed that they may receive a corruptible crown, but we an incorruptible.” (1Co_9:24, 1Co_9:25) In the Gospel according to Matthew: “Every tree that bringeth not forth good fruit shall be cut down, and cast into the fire.” (Mat_3:10) Also in the same place: “Many shall say unto me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy name have done great works? And then shall I say to them, I never knew you; depart from me, ye who work iniquity.” (Mat_7:22, Mat_7:23) Also in the same place: “Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven.” (Mat_5:16) Also Paul to the Philippians: “Shine as lights in the world.” (Phi_2:15)

 

27. That even a baptized person loses the grace that he has attained, unless he keep innocency.

In the Gospel according to John: “Lo, thou art made whole: sin no more, lest a worse thing happen unto thee.” (Joh_5:14) Also in the first Epistle of Paul to the Corinthians: “Know ye not that ye are the temple of God, and the Spirit of God abideth in you? If any one violate the temple of God, him will God destroy.” (1Co_3:16, 1Co_3:17) Of this same thing in the Chronicles: “God is with you, while ye are with Him: if ye forsake Him, He will forsake you.” (2Ch_15:2)

 

28. That remission cannot in the Church be granted unto him who has sinned against God (i.e., the Holy Ghost).

In the Gospel according to Matthew: “Whosoever shall say a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world nor in the world to come.” (Mat_12:32) Also according to Mark: “All sins shall be forgiven, and blasphemies, to the sons of men; but whoever shall blaspheme against the Holy Ghost, it shall not be forgiven him, but he shall be guilty of eternal sin.” (Mar_3:28, Mar_3:29) Of this same thing in the first book of Kings: “If a man sin by offending against a man, they shall pray the Lord for him; but if a man sin against God, who shall pray for him?” (1Sa_2:25)347

 

 

FOOTNOTES

 

338 Scil. “of baptism,” Oxford transl.

339 “Impotentium commerciorum.”

340 The Oxford edition inserts here, “an hungered, and fed Thee: thirsty, and gave Thee drink? when saw we Thee — ”

341 From some ancient text the Oxford edition adds here, “Et si frustra juraverit dupliciter punietur” — “and if he swear with no purpose, he shall be punished doubly.”

342 All these passages are wanting in the Oxford text; [also in ed. Paris, 1574].

343 [Compare the old Paris ed. on this section.]

344 Reputationibus; possibly “complainings.”

345 The whole of the remainder of this section, except the concluding two quotations from the Psalms, is wanting in many editions.

346 There is a considerable departure here from the Apocalyptic text, for which it is not easy to account. [But this is an interesting fact as bearing upon the question of an original African version made from a family of mss now extinct.]

347 [i.e., he regards this text as expounded by the preceding words of Christ. Compare 1Jo_5:16.]



Cyprian (Cont.) The Treatises of Cyprian. (Cont.)

Treatise XII. – Three Books of Testimonies Against the Jews. (Cont.)

Third Book. (Cont.)

 

29. That it was before predicted, concerning the hatred of the Name.

In the Gospel according to Luke: “And ye shall be hated of all men for my name’s sake.” (Luk_21:17) Also according to John: “If the world hate you, know ye that it first hated me. If ye were of the world, the world would love what would be its own: but because ye are not of the world, and I have chosen you out of the world, therefore the world hateth you. Remember the word which I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you.” (Joh_15:18-20) Also in Baruch:348 “For the time shall come, and ye shall seek me, both ye and those who shall be after you, to hear the word of wisdom and of understanding; and ye shall not find me. But the nations shall desire to see the wise man, and it shall not happen to them; not because the wisdom of this world shall be wanting, or shall fail to the earth; but neither shall the word of the law be wanting to the world. For wisdom shall be in a few who watch, and are silent and quiet, and who hold converse with one another; because some shall dread them, and shall fear them as evil. But some do not believe the word of the law of the Highest. But some who are amazed in their countenance will not believe; and they also who contradict will believe, and will be contrary to and hindering the spirit of truth. Moreover, others will be wise to the spirit of error, and declaring the edicts, as if of the Highest and the Strong One. Moreover, others are possessors of faith.349 Others are mighty and strong in the faith of the Highest, and hateful to the stranger.”

 

30. That what any one has vowed to God, he must quickly repay.

In Solomon: “According as thou hast vowed a vow to God, delay not to pay it.” (Ecc_5:4) Concerning this same thing in Deuteronomy: “But if thou hast vowed a vow to the Lord thy God, I thou shalt not delay to pay it: because the Lord thy God inquiring shall seek it of thee; and it shall be for a sin. Thou shalt observe those things that shall go forth out of thy lips, and shalt perform the gift which thou hast spoken with thy mouth.” (Deu_23:21-23) Of this same matter in the forty-ninth Psalm: “Sacrifice to God the sacrifice of praise, and pay thy vows to the Most High. Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me.” (Psa_50:14, Psa_50:15) Of this same thing in the Acts of the Apostles: “Why hath Satan filled thine heart, that thou shouldst lie to the Holy Ghost, when thy estate was in thine own power? Thou hast not lied unto men, but unto God.” (Act_5:3, Act_5:4) Also in Jeremiah: “Cursed is he who doeth the work of God negligently.” (Jer_48:10)

 

31. That he who does not believe is judged already.

In the Gospel according to John: “He that believeth not is already judged, because he hath not believed in the name of the only350 Son of God. And this is the judgment, that light has come into the world, and men have loved darkness rather than light.” (Joh_3:18, Joh_3:19) Of this also in the first Psalm: “Therefore the ungodly shall not rise up in judgment, nor sinners in the council of the righteous.” (Psa_1:5)

 

32. Of the benefit of virginity and of continency.351

In Genesis: “Multiplying I will multiply thy sorrows and thy groanings, and in sorrow shalt thou bring forth children; and thy turning shall be to thy husband, and he shall rule over thee.” (Gen_3:16) Of this same thing in the Gospel according to Matthew: “All men do not receive the word, but they to whom it is given: for there are some eunuchs who were born so from their mother’s womb, and there are eunuchs who have been constrained by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven’s sake. He who can receive it, let him receive it.” (Mat_19:11, Mat_19:12) Also according to Luke: “The children of this world beget, and are begotten. But they who have been considered worthy of that world, and the resurrection from the dead, do not marry, nor are married: for neither shall they begin to die: for they are equal to the angels of God, since they are the children of the resurrection. But, that the dead rise again, Moses intimates when he says in the bush, The Lord, the God of Abraham, and the God of Isaac, and the God of Jacob. He is not the God of the dead, but of the living: for all live unto Him.” (Luk_20:34-38) Also in the first Epistle of Paul to the Corinthians: “It is good for a man not to touch a woman. But, on account of fornication, let every man have his own wife, and every woman have her own husband. Let the husband render what is due to the wife, and similarly the wife to the husband. The wife hath not power over her own body, but the husband. And in like manner, the husband hath not power over his own body, but the wife. Defraud not one the other, except by agreement for a time, that ye may have leisure for prayer; and again return to the same point, lest Satan tempt you on account of your incontinency. This I say by way of allowance, not by way of command. But I wish that all men should be even as I am. But every one has his proper gift from God; one in one way, but another in another way.” (1Co_7:1-7) Also in the same place: “An unmarried man thinks of those things which are the Lord’s, in what way he may please God; but he who has contracted marriage thinks of those things that are of this world, in what way he may please his wife. Thus also, both the woman and the unmarried virgin thinketh of those things which are the Lord’s, that she may be holy both in body and in spirit; but she that hath married thinks of those things which are of this world, in what way she may please her husband.” (1Co_7:32-34) Also in Exodus, when the Lord had commanded Moses that he should sanctify the people for the third day, he sanctified them, and added: “Be ye ready, for three days ye shall not approach to women.” (Exo_19:15) Also in the first book of Kings: “And the priest answered to David, and said, There are no profane loaves in my hand, except one sacred loaf. If the young men have been kept back from women, they shall eat.” (1Sa_21:4) Also in the Apocalypse: “These are they who have not defiled themselves with women, for they have continued virgins; these are they who follow the Lamb whithersoever He shall go.” (Rev_14:4)

 

33. That the Father judgeth nothing, but the Son; and that the Father is not glorified by him by whom the Son is not glorified.

In the Gospel according to John: “The Father judgeth nothing, but hath given all judgment unto the Son, that all may honour the Son as they honour the Father. He who honoureth not the Son, honoureth not the Father who hath sent Him.” (Joh_5:22, Joh_5:23) Also in the seventy-first Psalm: “O God, give the king Thy judgment, and Thy righteousness to the king’s son, to judge Thy people in righteousness.” (Psa_72:1, Psa_72:2) Also in Genesis: “And the Lord rained upon Sodom and Gomorrah sulphur, and fire from heaven from the Lord.” (Gen_19:24)

 

34. That the believer ought not to live like the Gentile.

In Jeremiah: “Thus saith the Lord, Walk ye not according to the way of the Gentiles.” (Jer_10:2) Of this same thing, that one ought to separate himself from the Gentiles, lest he should be a companion of their sin, and become a partaker of their penalty, in the Apocalypse: “And I heard another voice from heaven, saying, Go forth from her, my people, lest thou be partaker of her crimes, and lest thou be stricken with her plagues; because her crimes have reached even to heaven, and the Lord God hath remembered her iniquities. Therefore He hath returned unto her double, and in the cup which she hath mixed double is mingled for her; and in how much she hath glorified herself and possessed of delights, in so much is given unto her both torment and grief. For in her heart she says, I am a queen, and cannot be a widow, nor shah I see sorrow. Therefore in one hour her plagues shall come on her, death, grief, and famine; and she shall be burned with fire, because the Lord God is strong who shall judge her. And the kings of the earth shall weep and lament themselves for her, who have committed fornication with her, and have been conversant in her sins.” (Rev_18:4-9)352 Also in Isaiah: “Go forth from the midst of them, ye who bear the vessels of the Lord.” (Isa_52:11)

 

35. That God is patient for this end, that we may repent of our sin, and be reformed.

In Solomon, in Ecclesiasticus: “Say not, I have sinned, and what sorrow hath happened to me? For the Highest is a patient repayer.” (Sirach 5:4) Also Paul to the Romans: “Or despisest thou the riches of His goodness, and forbearance, and patience, not knowing that the goodness of God leadeth thee to repentance? But, according to thy hardness and impenitent heart, thou treasurest up to thyself wrath in the day of wrath and of revelation of the just judgment of God, who will render to every man according to his deeds.” (Rom_2:4-6)

 

36. That a woman ought not to be adorned in a worldly fashion.

In the Apocalypse: “And there came one of the seven angels having vials, and approached me, saying, Come, I will show thee the condemnation of the great whore, who sitteth upon many waters, with whom the kings of the earth have committed fornication. And I saw a woman who sate upon a beast. And that woman was clothed with a purple and scarlet robe; and she was adorned with gold, and precious stones, and pearls, holding a golden cup in her hand full of curses, and impurity, and fornication of the whole earth.” (Rev_17:1-4) Also to Timothy: “Let your women be such as adorn themselves with shamefacedness and modesty, not with twisted hair, nor with gold, nor with pearls, or precious garments, but as becometh women professing chastity, with a good conversation.” (1Ti_2:9-10) Of this same thing in the Epistle of Peter to the people at Pontus: “Let there be in a woman not the outward adorning of ornament, or of gold, or of apparel, but the adorning of the heart.” (1Pe_3:4)353 Also in Genesis: “Thamar covered herself with a cloak, and adorned herself; and when Judah beheld her, she appeared to him to be a harlot.” (Gen_38:14, Gen_38:15)

 

37. That the believer ought not to be punished for other offences, except for the name he bears.

In the Epistle of Peter to them of Pontus: “Nor let any of you suffer as a thief, or a murderer, or as an evil-doer, or as a minder of other people’s business,354 but as a Christian.” (1Pe_4:15, 1Pe_4:16 )

 

38. That the servant of God ought to be innocent, lest he fall into secular punishment.

In the Epistle of Paul to the Romans: “Wilt thou not be afraid of the power? Do that which is good, and thou shall have praise of it.” (Rom_13:3)

 

39. That there is given to us an example of living in Christ.

In the Epistle of Peter to them of Pontus: “For Christ suffered for us, leaving you an example, that ye may follow His steps; who did no sin, neither was guile found in His mouth; who, when He was reviled, reviled not again; when He suffered, threatened not, but gave Himself up to him that judgeth unrighteously.” (1Pe_2:21-23) Also Paul to the Philippians: “Who, being appointed in the figure of God, thought it not robbery that He was equal with God; but emptied Himself, taking the form of a servant, He was made in the likeness of man, and was found in fashion as a man. He humbled Himself, becoming obedient even unto death, and the death of the cross. For which cause also God hath exalted Him, and hath given Him a name, that it may be above every name, that in the name of Jesus every knee should be bowed, of things heavenly, and earthly, and infernal; and that every tongue should confess that the Lord Jesus Christ is in glory of God the Father.” (Phi_2:21-23) Of this same thing in the Gospel according to John: “If I have washed your feet, being your Master and Lord, ye also ought to wash the feet of others. For I have given you an example, that as I have done, ye also should do to others.” (Joh_13:14, Joh_13:15)

 

40. That we must not labour noisily nor boastfully.

In the Gospel according to Matthew: “Let not thy left hand know what thy right hand doeth, that thine alms may be in secret; and thy Father, which seeth in secret, shall render to thee.” (Mat_6:3, Mat_6:4) Also in the same place: “When thou doest an alms, do not sound a trumpet before thee, as the hypocrites do in the streets and in the synagogues, that they may be glorified of men. Verily I say unto you, They have fulfilled their reward.” (Mat_6:2)

 

41. That we must not speak foolishly and offensively.

In Paul’s Epistle to the Ephesians: “Foolish speaking and scurrility, which are not fitting for the occasion, let them not be even named among you.” (Eph_5:4)

 

42. That faith is of advantage altogether, and that we can do as much as we believe.

In Genesis: “And Abraham believed God, and it was counted unto him for righteousness.” (Gen_15:6) Also in Isaiah: “And if ye do not believe, neither shall ye understand.” (Isa_7:9) Also in the Gospel according to Matthew: “O thou of little faith, wherefore didst thou doubt?” (Mat_14:31) Also in the same place: “If you have faith as a grain of mustard seed, ye shall say to this mountain, Pass over from here to that place, and it shall pass over; and nothing shall be impossible unto you.” (Mat_17:20) Also according to Mark: “All things whatsoever ye pray and ask for, believe that ye shall receive them, and they shall be yours.” (Mar_11:24) Also in the same place: All things are possible to him that believeth.” (Mar_9:22) In Habakkuk: “But the righteous liveth by my faith.” (Hab_2:4) Also in Daniel: “Ananias, Azarias, and Misael, trusting in God, were delivered from the fiery flame.”

 

43. That he who believes can immediately obtain (i.e., pardon and peace).

In the Acts of the Apostles: “Lo, here is water; what is there which hinders me from being baptized? Then said Philip, If thou believest with all thine heart, thou mayest.” (Act_8:36, Act_8:37)

 

44. That believers who differ among themselves ought not to refer to a Gentile judge.355

In the first Epistle of Paul to the Corinthians: “Dares any of you, having a matter against other, to discuss it among the unrighteous, and not among the saints? Know ye not that the saints shall judge this world?” (1Co_6:1, 1Co_6:2) And again: “Now indeed there is altogether a fault among you, because ye have judgments one against another. Wherefore do ye not rather suffer injury? or wherefore are ye not rather defrauded? But ye do wrong, and defraud, and this your brethren. Know ye not that the unrighteous shall not obtain the kingdom of God?” (1Co_6:7-9)

 

45. That hope is of future things, and therefore that our faith concerning those things which are promised ought to be patient.

In the Epistle of Paul to the Romans: “We are saved by hope. But hope that is seen is not hope; for what a man seeth, why doth he hope for? But if we hope for what we see not, we hope356 for it in patience.” (Rom_8:24, Rom_8:25)

 

46. That a woman ought to be silent in the church.

In the first Epistle of Paul to the Corinthians: “Let women be silent in the church. But if any wish to learn anything, let them ask their husbands at home.” (1Co_14:34, 1Co_14:35)357 Also to Timothy: “Let a woman learn with silence, in all subjection. But I permit not a woman to teach, nor to be set over the man, but to be in silence. For Adam was first formed, then Eve; and Adam was not seduced, but the woman was seduced.” (1Ti_2:11-14)

 

47. That it arises from our fault and our desert that we suffer, and do not perceive God’s help in everything.

In Hosea: “Hear ye the word of the Lord, ye children of Israel: because judgment is from the Lord against the inhabitants of the earth because there is neither mercy nor truth, nor acknowledgment of God upon the earth; but cursing, and lying, and slaughter, and theft, and adultery is scattered abroad upon the earth: they mingle blood to blood. Therefore the land shall mourn, with all its inhabitants, with the beasts of the field, with the creeping things of the earth, with the birds of heaven; and the fishes of the sea shall fail: so that no man may judge, no man may refute.” (Hos_4:1-4) Of this same thing in Isaiah: “Is not the Lord’s hand strong to save, or has He weighed down His ear that He may not hear? But your sins separate between you and God; and on account of your iniquities He turns away His face from you, lest He should pity. For your hands are polluted with blood, and your fingers with sins; and your lips have spoken wickedness, and your tongue devises unrighteousness. No one speaks true things, neither is judgment true. They trust in vanity, and speak emptiness, who conceive sorrow, and bring forth wickedness.” (Isa_59:1-4) Also in Zephaniah: “In failing, let it fail from the face of the earth, saith the Lord. Let man fail, and cattle; let the birds of heaven fail, and the fishes of the sea; and I will take away the unrighteous from the face of the earth.” (Zep_1:2, Zep_1:3)

 

48. That we must not take usury.

In the thirteenth Psalm:358 “He that hath not given his money upon usury, and has not received gifts concerning the innocent. He who doeth these things shall not be moved for ever.” (Psa_15:1-5:6) Also in Ezekiel: “But the man who will be righteous, shall not oppress a man, and shall return the pledge of the debtor, and shall not commit rapine, and shall give his bread to the hungry, and shall cover the naked, and shall not give his money for usury.” (Eze_18:7, Eze_18:8) Also in Deuteronomy: “Thou shalt not lend to thy brother with usury of money, and with usury of victuals.” (Deu_23:19)

 

49. That even our enemies must be loved.

In the Gospel according to Luke: “If ye love those who love you, what thank have ye? For even sinners love those who love them.” (Luk_6:32) Also according to Matthew: “Love your enemies, and pray for those who persecute you, that ye may be the children of your Father who is in heaven, who maketh His sun to rise upon the good and the evil, and giveth rain upon the righteous and the unrighteous.” (Mat_5:44, Mat_5:45)

 

50. That the sacrament of faith must not be profaned.

In Solomon, in the Proverbs: “Say not anything in the ears of a foolish man; lest, when he hears it, he may mock at thy wise words.” (Pro_23:9) Also in the Gospel according to Matthew: “Give not that which is holy to dogs; neither cast ye your pearls before the swine, lest perchance they trample them down with their feet, and turn again and crush you.” (Mat_7:6)

 

51. That no one should be uplifted in his labour.359

In Solomon, in Ecclesiasticus: “Extol not thyself in doing thy work.” (Sirach 10:26) Also in the Gospel according to Luke: “Which of you, having a servant ploughing, or a shepherd, says to him when he cometh from the field, Pass forward and recline? But he says to him, Make ready somewhat that I may sup, and gird thyself, and minister to me, until I eat and drink; and afterwards thou shalt eat and drink? Does he thank that servant because he has done what was commanded him? So also ye, when ye shall have done that which is commanded you, say, We are unprofitable servants; we have done what we had to do.” (Luk_17:7-10)

 

52. That the liberty of believing or of not believing is placed in free choice.

In Deuteronomy: “Lo, I have set before thy face life and death, good and evil. Choose for thyself life, that thou mayest live.” (Deu_13:1-18:19) Also in Isaiah: “And if ye be willing, and hear me, ye shall eat the good of the land. But if ye be unwilling, and will not hear me, the sword shall consume you. For the mouth of the Lord hath spoken these things.” (Isa_1:9) Also in the Gospel according to Luke: “The kingdom of God is within you.” (Luk_17:21)

 

53. That he secrets of God cannot be seen through, and therefore that our faith ought to be simple.360

In the first Epistle of Paul to the Corinthians: “We see now through the glass in an enigma, but then with face to face. Now I know partly; but then I shall know even as also I am known.” (1Co_13:12) Also in Solomon, in Wisdom: “And in simplicity of heart seek Him.” (Wisdom of Solomon 1:1) Also in the same: “He who walketh with simplicity, walketh trustfully.” (Pro_10:9) Also in the same: “Seek not things higher than thyself, and look not into things stronger than thyself.” (Ecc_3:21) Also in Solomon: “Be not excessively righteous, and do not reason more than is required.” (Sirach 7:17) Also in Isaiah: “Woe unto them who are convicted in themselves.” (Isa_29:15) Also in the Maccabees: “Daniel in his simplicity was delivered from the mouth of tile lions.” (1 Maccabees 2:60) Also in the Epistle of Paul to the Romans: “Oh the depth of the riches of the wisdom and knowledge of God! How incomprehensible are His judgments, and how unsearchable are His ways! For who has known the mind of the Lord? or who has been His counsellor? or who has first given to Him, and it shall be recompensed to him again? Because from Him, and through Him, and in Him, are all things: to Him be glory for ever and ever.” (Rom_11:33-36) Also to Timothy: “But foolish and unlearned questions avoid, knowing that they generate strifes. But the servant of God ought not to strive, but to be gentle towards all men.” (2Ti_2:23, 2Ti_2:24)

 

54. That no one is without filth and without sin.

In Job: “For who is pure from filth? Not one; even if his life be of one day on the earth.” (Job_14:4, Job_14:5) Also in the fiftieth Psalm: “Behold, I was conceived in iniquities, and in sins hath my mother conceived me.” (Psa_51:5) Also in the Epistle of John: “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” (1Jo_1:8)

 

55. That we must not please men, but God.

In the fifty-second Psalm: “They that please men are confounded, because God hath made them nothing.” (Psa_53:5) Also in the Epistle of Paul to the Galatians: “If I wished to please men, I should not be the servant of Christ.” (Gal_1:10)

 

56. That nothing that is done is hidden from God.

In the Wisdom of Solomon: “In every place the eyes of God look upon the good and evil.” (Pro_15:3) Also in Jeremiah: “I am a God at hand, and not a God afar off. If a man should be hidden in the secret place, shall I not therefore see him? Do not I fill heaven and earth? saith the Lord.” (Jer_23:23, Jer_23:24) Also in the first of Kings: “Man looketh on the face, but God on the heart.” (1Sa_16:7) Also in the Apocalypse: “And all the churches shall know that I am the searcher of the reins and heart; and I will give to every one of you according to his works.” (Rev_2:23) Also in the eighteenth Psalm: “Who understands his faults? Cleanse Thou me from my secret sins, O Lord.” (Psa_19:12) Also in the second Epistle of Paul to the Corinthians: “We must all be manifested before the tribunal of Christ, that every one may bear again the things which belong to his own body, according to what he hath done, whether good or evil.” (2Co_5:10)

 

57. That the believer is amended and reserved.

In the 117th Psalm: “The Lord amending hath amended me, and hath not delivered me to death.” (Psa_118:18) Also in the eighty-eighth Psalm: “I will visit their transgressions with a rod, and their sins with scourges. But my mercy will I not scatter away from them.” (Psa_89:32, Psa_89:33) Also in Malachi: “And He shall sit melting and purifying, as it were, gold and silver; and He shall purify the sons of Levi.” (Mal_3:3) Also in the Gospel: “Thou shalt not go out thence until thou pay the uttermost farthing.” (Mat_5:26)

 

58. That no one should be made sad by death; since in living is labour and peril, in dying peace and the certainty of resurrection.

In Genesis: “Then said the Lord to Adam, Because thou hast hearkened to the voice of thy wife, and hast eaten of that tree of which alone I commanded thee that thou shouldest not eat, cursed shall be the ground in all thy works; in sadness and groaning shalt thou eat of it all the days of thy life: thorns and thistles shall it cast forth to thee; and thou shalt eat the herb of the field in the sweat of thy brow. Thou shall eat thy bread until thou return unto the earth from which also thou wast taken; because earth thou art, and to earth thou shall go.” (Gen_3:17-19) Also in the same place: “And Enoch pleased God, and was not found afterwards: because God translated him.” (Gen_5:24) And in Isaiah: “All flesh is grass, and all the glory of it as the flower of grass. The grass withered, and the flower hath fallen away; but the word of the Lord abideth for ever.” (Isa_40:6, Isa_40:7) In Ezekiel: “They say, Our bones are become dry, our hope hath perished: we have expired. Therefore prophesy, and say, Thus saith the Lord, Behold, I open your monuments, and I will bring you forth from your monuments, and I will bring you into the land of Israel; and I will put my Spirit upon you, and ye shall live; and I will place you into your land: and ye shall know that I the Lord have spoken, and will do it, saith the Lord.” (Eze_37:11-14) Also in the Wisdom of Solomon: “He was taken away, lest wickedness should change his understanding; for his soul was pleasing to God.” (Wisdom of Solomon 4:11, 14) Also in the eighty-third Psalm: “How beloved361 are thy dwellings, Thou Lord of hosts? My soul desires and hastes to the courts of God.” (Psa_84:1, Psa_84:2) And in the Epistle of Paul to the Thessalonians: “But we would not that you should be ignorant, brethren, concerning those who sleep, that ye sorrow not as others which have no hope. For if we believe that Jesus died and rose again, so also them which have fallen asleep in Jesus will God bring with Him.” (1Th_4:13, 1Th_4:14) Also in the first Epistle to the Corinthians: “Thou fool, that which thou sowest is not quickened except it have first died.” (1Co_15:36) And again: “Star differeth from star in glory: so also the resurrection. The body is sown in corruption, it rises without corruption; it is sown in ignominy, it rises again in glory; it is sown in weakness, it rises again in power; it is sown an animal body, it rises again a spiritual body.” (1Co_15:41-44) And again: “For this corruptible must put on incorruption, and this mortal put on immortality. But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the word that is written, Death is absorbed Into striving. Where, O death, is thy sting? Where, O death, is thy striving?” (1Co_15:53-55) Also in the Gospel according to John: “Father, I will that those whom Thou hast given me be with me where I shall be, and may see my glory which Thou hast given me before the foundation of the world.” (Joh_17:24) Also according to Luke: “Now lettest Thou Thy servant depart in peace, O Lord, according to the word; for mine eyes have seen Thy salvation.” (Luk_2:29, Luk_2:30) Also according to John: “If ye loved me, ye would rejoice because I go to the Father; for the Father is greater than I.” (Joh_14:28)

 

59. Of the idols which the Gentiles think to be gods.

In the Wisdom of Solomon: “All the idols of the nations they counted gods, which neither have the use of their eyes for seeing, nor their nostrils to receive breath, nor their ears for hearing, nor the fingers on their hands for handling; but their feet also are slow to walk. For man made them; and he who has borrowed his breath, he fashioned them. But no man will be able to fashion a god like to himself. For since he is mortal, he fashioneth a dead thing with wicked hands. But he himself is better than they whom he worships, since he indeed lived, but they never.” (Wisdom of Solomon 15:15-17) On this same matter: “Neither have they who have regarded the works known who was the artificer, but have thought that either fire, or wind, or the rapid air, or the circle of the stars, or the abundant water, or the sun and moon, were the gods that rule over the world; and if, on account of the beauty of these, they have thought thus, let them know how much more beautiful than these is the Lord; or if they have admired their powers and operations, let them perceive from these very things that He who has established these mighty things is stronger than they.” (Wisdom of Solomon 13:1-4) Also in the 134th Psalm: “The idols of the nations are silver and gold, the work of men’s hands. They have a mouth, and speak not; they have eyes, and see not; they have ears, and hear not; and neither is there any breath in their mouth. Let them who make them become like unto them, and all those who trust in them.” (Psa_135:16-18) Also in the ninety-fifth Psalm: “All the gods of the nations are demons, but the Lord made the heavens.” (Psa_96:5) Also in Exodus: “Ye shall not make unto yourselves gods of silver nor of gold.” (Exo_20:23) And again: “Thou shalt not make to thyself an idol, nor the likeness of any thing.” (Exo_20:4)362 Also in Jeremiah: “Thus saith the Lord, Walk not according to the ways of the heathen; for they fear those things in their own persons, because the lawful things of the heathen are vain. Wood cut out from the forest is made, the work of the carpenter, and melted silver and gold are beautifully arranged: they strengthen them with hammers and nails, and they shall not be moved, for they are fixed. The silver is brought from Tharsis, the gold comes from Moab. All things are the works of the artificers; they will clothe it with blue and purple; lifting them, they will carry them, because they will not go forward. Be not afraid of them, because they do no evil, neither is there good in them. Say thus, The gods that have not made the heaven and the earth perish from the earth, and from under this heaven. The heaven hath trembled at this, and hath shuddered much more vehemently, saith the Lord. These evil things hath my people done. They have forsaken the fountain of living water, and have dug out for themselves worn-out wells, which could not hold water. Thy love hath smitten thee, and thy wickedness shall accuse thee. And know and see that it shall be a bitter thing for thee that thou hast forsaken me, saith the Lord thy God, and thou hast not hoped in me, saith thy Lord. Because of old time thou hast resented my yoke, and hast broken thy bonds, and hast said, I will not serve, but I will go upon every lofty mountain, and upon every high hill, and upon every shady tree: there I will be confounded with fornication. To the wood and to the stone they have said, Thou art my father; and to the stone, Thou hast begotten me: and they turned to me their back, and not their face.” (Jer_10:2-5, Jer_10:9, Jer_10:11, Jer_2:12, Jer_2:13, Jer_2:19, Jer_2:20, Jer_2:27) In Isaiah: “The dragon hath fallen or is dissolved; their carved works have become as beasts and cattle. Labouring and hungry, and without strength, ye shall bear them bound upon your neck as a heavy burden.” (Isa_46:1, Isa_46:2, Isa_46:5) And again: “Gathered together, they shall not be able to be saved from war; but they themselves have been led captive with thee.”363 And again: “To whom have ye likened me? See and understand that ye err in your heart, who lavish gold out of the bag, and weigh silver in the balance, bringing it up to the weight. The workmen have made with their hand the things made; and, bowing themselves, they have adored it, and have raised it on their shoulders: and thus they walked. But if they should place them down, they will abide in their place, and will not be moved; and they will not hear those who cry unto them: they will not save them from evils.” (Isa_46:6, Isa_46:7) Also in Jeremiah: “The Lord, who made heaven and earth, in strength hath ordered the world, in His wisdom hath stretched forth the heaven, and the multitude of the waters in the heaven. He hath brought out the clouds from the end of the earth, the lightnings in the clouds; and He hath brought forth the winds from His treasures. Every man is made foolish by his knowledge, every artificer is confounded by his graven images; because he hath molten a falsehood: there is no breath in them. The works shut up in them are made vain; in the time of their consideration they shall perish.” (Jer_51:16-17) And in the Apocalypse: “And the sixth angel sounded with his trumpet. And I heard one of the four corners of the golden ark, which is in the presence of God, saying to the sixth angel who had the trumpet, Loose the four angels which are bound upon the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, to slay the third part of men; and the number of the army of the horsemen was two hundred thousand of thousand: I heard the number of them. And then I saw the horses in the vision, and those that sate upon them, having breastplates of fire, and of hyacinth, and of sulphur: and the heads of the horses (as the heads of lions); and out of their mouth went fire, and smoke, and sulphur. By these three plagues the third part of men was slain, by the fire, and the smoke, and the sulphur which went forth from their mouth, and is in their tails: for their tails were like unto eels; for they had heads, and with them they do mischief. And the rest of the men who were not slain by these plagues, nor repented of the works of the deeds of their hands, that they should not worship demons and idols, that is, images of gold, and of silver, and of brass, and of stone, and of wood, which can neither see nor walk, repented not also of their, murders.” (Rev_9:1, Rev_9:13-21) Also in the same place: “And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and hath received his mark in his forehead or upon his hand, the same shall drink of the wine of His wrath, and shall be punished with fire and sulphur, under the eyes of the holy angels, and under the eyes of the Lamb; and the smoke of their torments shall ascend up for ever and ever.” (Rev_14:9-11)

 

60. That too great lust of food is not to be desired.

In Isaiah: “Let us eat and drink, for to-morrow we shall die. This sin shall not be remitted to you even until ye die.” (Isa_22:13, Isa_22:14) Also in Exodus: “And the people sate down to eat and drink, and rose up to play.” (Exo_32:6) Paul, in the first to the Corinthians: “Meat commendeth us not to God; neither if we eat shall we abound, nor if we eat not shall we want.” (1Co_8:8). And again: “When ye come together to eat, wait one for another. If any is hungry, let him eat at home, that ye may not come together for judgment.” (1Co_11:33) Also to the Romans: “The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.” (Rom_14:17) In the Gospel according to John: “I have meat which ye know not of. My meat is, that I should do His will who sent me, and should finish His work.” (Joh_4:32, Joh_4:34)

 

61. That the lust of possessing, and money, are not to be sought for.

In Solomon, in Ecclesiasticus: “He that loveth silver shall not be satisfied with silver.” (Sirach 5:10) Also in Proverbs: “He who holdeth back the corn is cursed among the people; but blessing is on the head of him that communicateth it.” (Pro_11:26) Also in Isaiah: “Woe unto them who join house to house, and lay field to field, that they may take away something from their neighbour. Will ye dwell alone upon the earth? (Isa_5:8) Also in Zephaniah: “They shall build houses, and shall not dwell in them; and they shall appoint vineyards, and shall not drink the wine of them, because the day of the Lord is near.” (Zep_1:13, Zep_1:14) Also in the Gospel according to Luke: “For what does it profit a man to make a gain of the whole world, but that he should lose himself?” (Luk_9:25) And again: “But the Lord said unto him, Thou fool, this night thy soul is required of thee. Whose, then, shall those things be which thou hast provided?” (Luk_12:20) And again: “Remember that thou hast received thy good things in this life, and likewise Lazarus evil things. But now he is besought, and thou grievest.” (Luk_16:25) And in the Acts of the Apostles: “But Peter said unto him, Silver and gold indeed I have not; but what I have I give unto you: In the name of Jesus Christ of Nazareth, rise up and walk. And, taking hold of his right hand, he lifted him up.” (Act_3:6) Also in the first to Timothy: “We brought nothing into this world, but neither can we take anything away. Therefore, having maintenance and clothing, let us with these be content. But they who will become rich fall into temptation and a snare, and many and hurtful lusts, which drown man in perdition and destruction. For the root of all evils is covetousness, which some coveting, have made shipwreck from the faith, and have plunged themselves in many sorrows.” (1Ti_6:7-10)

 

62. That marriage is not to be contracted with Gentiles.

In Tobit: “Take a wife from the seed of thy parents, and take not a strange woman who is not of the tribe of thy parents.” (Tobit 4:12) Also in Genesis, Abraham sends his servant to take from his seed Rebecca, for his son Isaac. Also in Esdras, it was not sufficient for God when the Jews were laid waste, unless they forsook their foreign wives, with the children also whom they had begotten of them. Also in the first Epistle of Paul to the Corinthians: “The woman is bound so long as her husband liveth; but if he die, she is freed to marry whom she will, only in the Lord. But she will be happier if she abide thus.” (1Co_7:39, 1Co_7:40) And again: “Know ye not that your bodies are the members of Christ? Shall I take the members of Christ, and make them the members of an harlot? Far be it from me. Or know ye not that he who is joined together with an harlot is one body? for two shall be in one flesh. But he who is joined to the Lord is one spirit.” (1Co_6:15-17) Also in the second to the Corinthians: “Be not joined together with unbelievers. For what participation is there between righteousness and unrighteousness? or what communication hath light with darkness?” (2Co_6:14) Also concerning Solomon in the third book of Kings: “And foreign wives turned away his heart after their gods.” (1Ki_11:4)364

 

63. That the sin of fornication is grievous.

In the first Epistle of Paul to the Corinthians: “Every sin whatsoever a man doeth is outside the body; but he who committeth fornication sinneth against his own body. Ye are not your own, for ye are bought with a great price. Glorify and bear the Lord in your body.” (1Co_6:18-20)

 

64. What are those carnal things which beget death, and what are the spiritual things which lead to life.

Paul to the Galatians: “The flesh lusteth against the Spirit, and the Spirit against the flesh: for these are contrary the one to the other, that ye cannot do even those things which ye wish. But the deeds of the flesh are manifest, which are: adulteries, fornications, impurities, filthiness, idolatries, sorceries, murders, hatreds, strifes, emulations, animosities, provocations, hatreds, dissensions, heresies, envyings, drunkenness, revellings, and such like: with respect to which I declare, that they who do such things shall not possess the kingdom of God. But the fruit of the Spirit is charity, joy, peace, magnanimity, goodness, faith, gentleness, continency, chastity. For they who are Christ’s have crucified their flesh, with its vices and lusts.” (Gal_5:17-24)

 

65. That all sins are put away in baptism.

In the first Epistle of Paul to the Corinthians: “Neither fornicators, nor those who serve idols, nor adulterers, nor effeminate, nor the lusters after mankind, nor thieves, nor cheaters, nor drunkards, nor revilers, nor robbers, shall obtain the kingdom of God. And these things indeed ye were: but ye are washed, but ye are sanctified in the name of our Lord Jesus Christ, and in the Spirit of our God.”(1Co_6:9-11)

 

66. That the discipline of God is to be observed in Church precepts.

In Jeremiah: “And I will give to you shepherds according to my own heart; and they shall feed the sheep, feeding them with discipline.” (Jer_3:15) Also in Solomon, in the Proverbs: “My son neglect not the discipline of God, nor fail when rebuked by Him. For whom God loveth, He rebuketh.” (Pro_3:11, Pro_3:12) Also in the second Psalm: “Keep discipline, lest perchance the Lord should be angry, and ye perish from the right way, when His anger shall burn up quickly against you. Blessed are all they who trust in Him.” (Psa_2:1-12:19) Also in the forty-ninth Psalm: “But to the sinner saith God, For what dost thou set forth my judgments, and takest my covenant into thy mouth? But thou hatest discipline, and hast cast my words behind thee.” (Psa_50:16) Also in the Wisdom of Solomon: “He who casteth away discipline is miserable.” (Wisdom of Solomon 3:11)

 

67. That it was foretold that men should despise sound discipline.

Paul, in the second to Timothy: “There will be a time when they will not endure sound doctrine; but according to their own lusts will heap to themselves teachers itching in hearing, tickling their ears; and shall turn away their hearing indeed from the truth, but they shall be converted unto fables.” (2Ti_4:3, 2Ti_4:4)

 

68. That we must depart from him who lives irregularly and contrary to discipline.

Paul to the Thessalonians: “But we have commanded you, in the name of Jesus Christ, that ye depart from all brethren who walk disorderly, and not according to the tradition which they have received from us.” (2Th_3:6)365 Also in the forty-ninth Psalm: “If thou sawest a thief, at once thou rannest with him, and placedst thy portion with the adulterers.” (Psa_50:18)

 

69. That the kingdom of God is not in the wisdom of the world, nor in eloquence, but in the faith of the cross, and in virtue of conversation.

In the first Epistle of Paul to the Corinthians: “Christ sent me to preach, not in wisdom of discourse, lest the cross of Christ should become of no effect. For the word of the cross is foolishness to those who perish; but to those who are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and I will reprove the prudence of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? Hath not God made foolish the wisdom of this world? Since indeed, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. Because the Jews desire signs, and the Greeks seek for wisdom: but we preach Christ crucified, to the Jews indeed a stumbling-block, and to the Gentiles foolishness; but to them that are called, Jews and Greeks, Christ the power of God, and the wisdom of God.” (1Co_1:17-24) And again “Let no man deceive himself. If any man think that he is wise among you, let him become a fool to this world, that he may be wise. For the wisdom of this world is foolishness with God. For it is written, Thou shall rebuke the wise in their own craftiness.” (1Co_3:18-20) And again: “The Lord knoweth the thoughts of the wise, that they are foolish.” (Psa_94:11)

 

70. That we must obey parents.

In the Epistle of Paul to the Ephesians: “Children, be obedient to your parents: for this is right. Honour thy father and thy mother (which is the first command with promise), that it may be well with thee, and thou mayest be long-lived on the earth.” (Eph_6:1-3)

 

71. And that fathers also should not be harsh in respect of their children.

Also in the same place: “And, ye fathers, drive not your children to wrath: but nourish them in the discipline and rebuke of the Lord.” (Eph_6:4)

 

72. That servants, when they have believed, ought to serve their carnal masters the better.

In the Epistle of Paul to the Ephesians: “Servants, obey your fleshly masters with fear and trembling, and in simplicity of your heart, as to Christ; not serving for the eye, as if you were pleasing men; but as servants of God.” (Eph_6:5-6)

 

73. Moreover, that masters should be the more gentle.

Also in the same place: “And, ye masters, do the same things to them, forbearing anger: knowing that both your Master and theirs is in heaven; and there is no choice of persons with Him.” (Eph_6:9)

 

74. That all widows that are approved are to be held in honour.

In the first Epistle of Paul to Timothy: “Honour widows which are truly widows. But the widow that is wanton, is dead while she liveth.” (1Ti_5:3-6) And again: “But the younger widows pass by: for when they shall be wanton in Christ, they wish to marry; having judgment, because they have cast off their first faith.” (1Ti_5:11, 1Ti_5:12)

 

75. That every person ought to have care rather of his own people, and especially of believers.

The apostle in his first Epistle to Timothy: “But if any take not care of his own, and especially of those of his own household, he denies the faith, and is worse than an infidel.” (1Ti_5:8) Of this same thing in Isaiah: “If thou shalt see the naked, clothe him; and despise not those who are of the household of thine own seed.” (Isa_58:7) Of which members of the household it is said in the Gospel: “If they have called the master of the house Beelzebub, how much rather them of his household!” (Mat_10:25)

 

76. That an elder must not be rashly accused.

In the first to Timothy: “Against an elder receive not all accusation.” (1Ti_5:19)

 

77. That the sinner must be publicly reproved.

In the first Epistle of Paul to Timothy: “Rebuke them that sin in the presence of all, that others also may be afraid.” (1Ti_5:20)

 

78. That we must not speak with heretics.

To Titus: “A man that is an heretic, after one rebuke avoid; knowing that one of such sort is perverted, and sinneth, and is by his own self condemned.” (Tit_3:10, Tit_3:11) Of this same thing in the Epistle of John: “They went out from among us, but they were not of us; for if they had been of us, they would doubtless have remained with us.” (1Jo_2:19) Also in the second to Timothy: “Their word doth creep as a canker.” (2Ti_2:17)

 

79. That innocency asks with confidence, and obtains.

In the Epistle of John: “If our heart blame us not, we have confidence towards God; and whatever we ask, we shall receive from Him.” (1Jo_2:21, 1Jo_2:22) Also in the Gospel according to Matthew: “Blessed are they of a pure heart, for they shall see God.” (Mat_5:8) Also in the twenty-third Psalm: “Who shall ascend into the hill of the Lord? or who shall stand in His holy place? The innocent in hands and of a pure heart.” (Psa_24:3, Psa_24:4)

 

80. That the devil has no power against man unless God have allowed it.

In the Gospel according to John: “Jesus said, Thou couldest have no power against me, unless it were given thee from above.” (Joh_19:11) Also in the third of Kings: “And God stirred up Satan against Solomon himself.” (1Ki_11:23) Also in Job, first of all God permitted, and then it was allowed to the devil; and in the Gospel, the Lord first permitted, by saying to Judas, “What thou doest, do quickly.” (Joh_13:27) Also in Solomon, in the Proverbs: “‘The heart of the king is in God’s hand.” (Pro_21:1)

 

81. That wages be quickly paid to the hireling.

In Leviticus: “The wages of thy hireling shall not sleep with thee until the morning.” (Lev_19:13)

 

82. That divination must not be used.

In Deuteronomy: “Do not use omens nor auguries.” (Deu_18:10)

 

83. That a tuft of hair is not to be worn on the head.

In Leviticus: “Ye shall not make a tuft from the hair of your head.” (Lev_19:27) [See p. 530, supra, the note and reference.]

 

84. That the beard must not be plucked.

“Ye shall not deface the figure of your beard.” (Lev_19:27) [compare Clement, vol. 2. p. 280, this series.]

 

85. That we must rise when a bishop or a presbyter comes.

In Leviticus: “Thou shalt rise up before the face of the elder, and shall honour the person of the presbyter.” (Lev_19:32)

 

86. That a schism must not be made, even although he who withdraws should remain in one faith, and in the same tradition.

In Ecclesiasticus, in Solomon: “He that cleaveth firewood shall be endangered by it if the iron shall fall off.” (Sirach 10:9) Also in Exodus: “In one house shall it be eaten: ye shall not cast forth the flesh abroad out of the house.” (Exo_12:4) Also in the 132d Psalm: “Behold how good and how pleasant a thing it is that brethren should dwell in unity!” (Psa_133:1) Also in the Gospel according to Matthew: “He that is not with me is against me; and he that gathereth not with me scattereth.” (Mat_12:30) Also in the first Epistle of Paul to the Corinthians: “But I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all say the same thing, and that there be no schisms among you; but that ye be all joined together in the same mind and in the same opinion.” (1Co_1:10) Also in the sixty-seventh Psalm: “God, who maketh men to dwell with one mind in a house.” (Psa_68:6) [So Vulgate and Anglican Psalter.]

 

87. That believers ought to be simple, with prudence.

In the Gospel according to Matthew: “Be ye prudent as serpents, and simple as doves.” (Mat_10:16) And again: “Ye are the salt of the earth. But if the salt have lost his savour, in what shall it be salted? It is good for nothing, but to be cast out abroad, and to be trodden under foot of men.” (Mat_5:13)

 

88. That a brother must not be deceived.

In the first Epistle of Paul to the Thessalonians: “That a man do not deceive his brother in a matter, because God is the avenger for all these.” (1Th_4:6)

 

89. That the end of the world comes suddenly.

The apostle says: “The day of the Lord shall so come as a thief in the night. When they shall say, Peace and security, then on them shall come sudden destruction.” (1Th_5:2, 1Th_5:3) Also in the Acts of the Apostles: “No one can know the times or the seasons which the Father has placed in His own power.” (Act_1:7)

 

90. That a wife must not depart from her husband; or if she should depart, she must remain unmarried.

In the first Epistle of Paul to the Corinthians: “But to them that are married I command, yet not I, but the Lord, that the wife should not be separated from her husband; but if she should depart, that she remain unmarried or be reconciled to her husband: and that the husband should not put away his wife.” (1Co_7:10, 1Co_7:11)

 

91. That every one is tempted so much as he is able to bear.

In the first Epistle of Paul to the Corinthians:” No temptation shall take you, except such is human. But God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.” (1Co_10:13)

 

92. That not everything is to be done which is lawful.

Paul, in the first Epistle to the Corinthians: “All things are lawful, but all things are not expedient: all things are lawful, but all things edify not.” (1Co_10:23)

 

93. That it was foretold that heresies would arise.

In the first epistle of Paul to the Corinthians: “Heresies must needs be, in order that they which are approved may be made manifest among you.” (1Co_11:19)

 

94. That the Eucharist is to be received with fear and honour.366

In Leviticus: “But whatever soul shall eat of the flesh of the sacrifice of salvation, which is the Lord’s, and his uncleanness is still upon him, that soul shall perish from his people.” (Lev_7:20) Also in the first to the Corinthians: “Whosoever shall eat the bread or drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.” (1Co_11:27)

 

95. That we are to live with the good, but to avoid the evil.

In Solomon, in the Proverbs: “Bring not the impious man into the habitation of the righteous.” (Pro_24:15) Also in the same, in Ecclesiasticus: “Let righteous men be thy guests.” (Sirach 9:16) And again: “The faithful friend is a medicine of life and of immortality.” (Sirach 6:16) Also in the same place: “Be thou far from the man who has the power to slay, and thou shalt not suspect fear.” (Sirach 9:13) Also in the same place,: “Blessed is he who findeth a true friend, and who speaketh righteousness to the listening ear.” (Sirach 25:9) Also in the same place: “Hedge thine ears with thorns, and hear not a wicked tongue.” (Sirach 28:24) Also in the seventeenth Psalm: “With the righteous Thou shalt be justified; and with the innocent man Thou shalt be innocent; and with the froward man Thou shalt be froward.” (Psa_18:25, Psa_18:26) Also in the first Epistle of Paul to the Corinthians: “Evil communications corrupt good dispositions.” (1Co_15:33)

 

 

FOOTNOTES

 

348 The whole of this quotation, as it is called, from Baruch, is wanting in all codices but two. It is remarkable, as finding no place in any text of Scripture, not in any translation, whether Greek or Latin.

349 Personales fidei. This, like many other expressions in this strange passage, gives no clue to a meaning.

350 Unice; but some read unigeniti, “only-begotten.”

351 [This section is confined to scripture, and goes not beyond the word of the Divine Wisdom, as do some of the Fathers.]

352 The Oxford text reads “deliciis” instead of “delictis,” – making the last clause, “and have walked in delicacies.”

353 [This limitation to “Pontus” is curious.]

354 [Gr. ὡς ἀλλοτριοεπίσκοπος; a strange expression. This is St. Paul’s canon (Greek) of jursidiction, which he expounds, 2Co_10:13, 2Co_10:14. Comp. Gal_2:9. Showing, by the way, the limits of Peter’s jurisdiction, “measure,” or μετρόν τοῦ κανόνος. Note 353, p. 544, supra.]

355 [The oath on the Bible in our courts, and other Christian forms, are important in Christian morals, as bearing upon our right to seek redress at the law, while it is Christian law.]

356 Some read “exspectamus,” “we wait for it.”

357 [Women might have spiritual gifts, like the daughters of Philip, Act_21:9; but even such are here forbidden to use them in the public worship of the Church.]

358 The Oxford edition has “the fourteenth.” [Elucidation XIII.]

359 [Hab_1:16; Psa_131:1]

360 [The aphoristic force of these “heads” is often striking in the original; e.g., “Dei arcana perspici non posse, et ideo fidem nostram simplicem esse debere.”]

361 Some read “amabiles,” “amiable.”

362 This section closes here, according to the Oxford text. The Leipzic edition continues as in the above reading.

363 Migne refers this to Jer_51:15-18, but there is nothing corresponding to it in the passage.

364 [Surely this principle is important in teaching fathers and mothers how to guard the social relations of children.]

365 [A very noteworthy safeguard of apostolic ordinances; but mark the charity with which it is softened, 2Th_3:14-15. Compare also 2Th_2:15]

366 [Note, not to be worshipped, but received.]



Cyprian (Cont.)The Treatises of Cyprian. (Cont.)

Treatise XII. – Three Books of Testimonies Against the Jews. (Cont.)

Third Book. (Cont.)

 

96. That we must labour not with words, but with deeds.

In Solomon, in Ecclesiasticus: “Be not hasty in thy tongue, and in thy deeds useless and remiss.” (Sirach 4:29) And Paul, in the first to the Corinthians: “The kingdom of God is not in word, but in power.” (1Co_4:20) Also to the Romans: “Not the hearers of the law are righteous before God, but the doers of the law shall be justified.” (Rom_2:13) Also in the Gospel according to Matthew: “He who shall do and teach so, shall be called greatest in the kingdom of heaven.” (Mat_5:19) Also in the same place: “Every one who heareth my words, and doeth them, I will liken him to a wise man who built his house upon a rock. The rain descended, the floods came, the winds blew, and beat upon that house, and it fell not: for it was founded upon a rock. And every one who heareth my words, and doeth them not, I will liken him to the foolish man, who built his house upon the sand. The rain descended, the floods came, the winds blew, and beat upon that house; and it fell: and its ruin became great.” (Mat_7:24-27)

 

97. That we must hasten to faith and to attainment.

In Solomon, in Ecclesiasticus: “Delay not to be converted to God, and do not put off from day to day; for His anger cometh suddenly.” (Sirach 5:7)

 

98. That the catechumen ought now no longer to sin.367

In the Epistle of Paul to the Romans: “Let us do evil until the good things come; whose condemnation is just.” (Rom_3:8)

 

99. That judgment will be according to the times, either of equity before the law, or of law after Moses.

Paul to the Romans: “As many as have sinned without law, shall perish without law; and as many as have sinned in the law, shall be judged also by the law.” (Rom_2:12)

 

100. That the grace of God ought to be without price.

In the Acts of the Apostles: “Thy money be in perdition with thyself, because thou hast thought that the grace of God is possessed by money.” (Act_8:20) Also in the Gospel: “Freely ye have received, freely give.” (Mat_10:8) Also in the same place: “Ye have made my Father’s house a house of merchandise; and ye have made the house of prayer a den of thieves.” (Mat_21:13)368 Also in Isaiah: “Ye who thirst, go to the water, and as many as have not money: go, and buy, and drink without money.” (Isa_55:1) Also in the Apocalypse: “I am Alpha and Omega, the beginning and the end. I will give to him that thirsteth from the fountain of the water of life freely. He who shall overcome shall possess these things, and their inheritance; and I will be his God, and he shall be my son.” (Rev_21:6, Rev_21:7)

 

101. That the Holy Spirit has frequently appeared in fire.

In Exodus: “And the whole of Mount Sinai smoked, because God had come down upon it in fire.” (Exo_19:18) Also in the Acts of the Apostles “And suddenly there was made a sound from heaven, as if a vehement blast were borne along, and it filled the whole of that place in which they were sitting. And there appeared to them cloven tongues as if of fire, which also settled upon each of them; and they were all filled with the Holy Ghost.” (Act_2:2-4) Also in the sacrifices, whatsoever God accounted accepted, fire descended from heaven, which consumed what was sacrificed. In Exodus: “The angel of the Lord appeared in a flame of fire from the bush.” (Exo_3:2)

 

102. That all good men ought willingly to hear rebuke.

In Solomon, in the Proverbs: “He who reproveth a wicked man shall be hated by him. Rebuke a wise man, and he will love you.” (Pro_9:8)

 

103. That we must abstain from much speaking.

In Solomon: “Out of much speaking thou shall not escape sin; but sparing thy lips, thou shalt be wise.” (Pro_10:19)

 

104. That we must not lie.

“Lying lips are an abomination to the Lord.” (Pro_12:22)

 

105. That they are frequently to be corrected who do wrong in domestic duty.

In Solomon: “He who spareth the rod, hateth his son.” (Pro_13:24 And again: “Do not cease from correcting the child.” (Pro_19:18)

 

106. That when a wrong is received, patience is to be maintained, and vengeance to be left to God.

Say not, I will avenge me of mine enemy; but wait for the Lord, that He may be thy help.” (Lev_19:18) Also elsewhere: “To me belongeth vengeance; I will repay, saith the Lord.” (Deu_32:35) Also in Zephaniah: “Wait on me, saith the Lord, in the day of my rising again to witness; because my judgment is to the congregations of the Gentiles, that I may take kings, and pour out upon them my anger.” (Zep_3:8)

 

107. That we must not use detraction.

In Solomon, in the Proverbs: “Love not to detract, lest thou be taken away.” Pro_20:13. LXX) Also in the forty-ninth Psalm: “Thou sattest, and spakest against thy brother; and against the son of thy mother thou placedst a stumbling-block.” (Psa_50:20) Also in the Epistle of Paul to the Colossians:369 “To speak ill of no man, nor to be litigious.” (Tit_3:2)

 

108. That we must not lay snares against our neighbour.

In Solomon, in the Proverbs: “He who diggeth a pit for his neighbour, himself shall fall into it.” (Pro_26:27)

 

109. That the sick are to be visited.370

In Solomon, in Ecclesiasticus: “Be not slack to visit the sick man; for from these things thou shall be strengthened in love.” (Sirach 7:39) Also in the Gospel: “I was sick, and ye visited me; I was in prison, and ye came unto me.” (Mat_25:36)

 

110. That tale-bearers are accursed.

In Ecclesiasticus, in Solomon: “The talebearer and the double-tongued is accursed; for he will disturb many who have peace.” (Sirach 28:15) 

 

111. That the sacrifices of the wicked are not acceptable.

In the same: “The Highest approveth not the gifts of the unrighteous.” (Sirach 34:19)

 

112. That those are more severely judged, who in this world have had more power.

In Solomon: “The hardest judgment shall be made on those who govern. For to a mean man mercy is granted; but the powerful shall suffer torments mightily.” (Wisdom of Solomon 6:6) Also in the second Psalm: “And now, ye kings, understand; be amended, ye who judge the earth.” (Psa_2:10)

 

113. That the widow and orphans ought to be protected.

In Solomon: “Be merciful to the orphans as a father, and as a husband to their mother; and thou shalt be the son of the Highest if thou shalt obey.” (Sirach 4:10) Also in Exodus: “Ye shall not afflict any widow and orphan. But if ye afflict them, and they cry out and call unto me, I will hear their cryings, and will be angry in mind against you; and I will destroy you with the sword, and your wives shall be widows, and your children orphans.” (Exo_22:22-24) Also in Isaiah: “Judge for the fatherless, and justify the widow; and come let us reason, saith the Lord.” (Isa_1:17, Isa_1:18) Also in Job:” have preserved the poor man from the hand of the mighty, and I have helped the fatherless who had no helper: the mouth of the widow hath blessed me.” (Job_29:12, Job_29:13) Also in the sixty-seventh Psalm: “The Father of the orphans, and the Judge of the widows.” (Psa_68:5)

 

114. That one ought to make confession while he is in the flesh.

In the fifth Psalm: “But in the grave who will confess unto Thee?” (Psa_6:5)371 Also in the twenty-ninth Psalm: “Shall the dust make confession to Thee?” (Psa_30:9) Also elsewhere that confession is to be made: “I would rather have the repentance of the sinner than his death.” (Eze_33:11) Also in Jeremiah: “Thus saith the Lord, Shall not he that falleth arise? or shall not he that is turned away be converted?” (Jer_8:4)

 

115. That flattery is pernicious.

In Isaiah: “They who call you blessed, lead you into error, and trouble the paths of your feet.” (Isa_3:12)

 

116. That God is more loved by him who has had many sins forgiven in baptism.

In the Gospel according to Luke: “To whom much is forgiven, he loveth much; and to whom little is forgiven, the same loveth little.” (Luk_7:47)

 

117. That there is a strong conflict to be waged against the devil, and that therefore we ought to stand bravely, that we may be able to conquer.

In the Epistle of Paul to the Ephesians: “Our wrestle is not against flesh and blood, but against the powers and princes of this world, and of this darkness; against the spiritual things of wickedness in the heavenly places. Because of this, put on the whole armour of God, that ye may be able to resist in the most evil day; that when ye have accomplished all, ye may stand, having your loins girt in the truth of the Gospel, putting on the breastplate of righteousness, and having your feet shod with the preparation of the Gospel of peace; in all things taking the shield of faith, in which ye may extinguish all the fiery darts of the most wicked one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God.” (Eph_6:12-17)

 

118. Also of Antichrist, that he will come as a man.

In Isaiah: “This is the man who arouseth the earth, who disturbeth kings, who maketh the whole earth a desert.” (Isa_14:16)

 

119. That the yoke of the law was heavy, which is cast off by us, and that the Lord’s yoke is easy, which is taken up by us.

In the second Psalm: “Wherefore have the heathen been in tumult, and the peoples meditated vain things? The kings of the earth have stood up, and their princes have been gathered together against the Lord, and against His Christ. Let us break their bonds asunder, and cast away from us their yoke.” (Psa_2:1-3) Also in the Gospel according to Matthew: “Come unto me, ye who labour and are burdened, and I will make you to rest. Take my yoke upon you, and learn of me: for I am meek and lowly of heart,372 and ye shall find rest for your souls. For my yoke is good, and my burden is light.” (Mat_11:28-30) Also in the Acts of the Apostles: “It seemed good to the Holy Ghost, and to us, to impose upon you no other burden than those things which are of necessity, that you should abstain from idolatries, from shedding of blood, and from fornication. And whatsoever you would not to be done unto you, do not to others.” (Act_15:28, Act_15:29)

 

120. That we are to be urgent in prayers.

In the Epistle of Paul to the Colossians: “Be instant in prayer, and watch therein.” (Col_4:2) Also in the first Psalm: “But in the law of the Lord is his will, and in His law will he meditate day and night.” (Psa_1:2)373

 

Elucidations.

I.

(On the unity of the Church)

The epistles have already been elucidated as the best exposition of this treatise. Little need be added. But, to illustrate the bearings of this treatise upon the history of Christian unity, we need only refer to the manner in which the subject was treated as soon as the papacy was created by Nicholas I. Thus, he astounded the Greeks by his consummate audacity (A.D. 860) in the matter of the disputed succession in Constantinople.374 “It is our will,” he says, “that Ignatius should appear before our envoys,” etc. He declares it the rule of the Fathers, that, “without the consent of the Roman See and the Roman pontiff, nothing should be decided.” Also, he affirms, “The Creator of all things has established the Princedom of the Divine Power, which He granted to His chosen apostles. He has firmly established it on the firm faith of the Prince of the Apostles, – that is to say, Peter, – to whom he pre-eminently granted the first See,” etc. He was now speaking on the strength of the forged Decretals, to which he appeals, and which he succeeded in making law for the West. He thus created the lasting schism with the Easterns, who had never heard the like before his time.

Obviously, therefore, had Cyprian entertained such ideas, his treatise could never have been written; for it is a masterly exposition of a curious point, viz., the fact that (1) the Apostle Peter received the first grant alone, and yet (2) all the apostles received precisely the same; while (1) Peter had thus a primacy of honour, but (2) in no respect any power or authority over his brethren. On these admitted facts he constructs his theory of unity, expounding by it the actual state of the Church’s constitution. Peter’s memory he honours, but without any less reverence for all the apostolic Sees, which over and over again he maintains to be of equal authority and sanctity. That the Church was founded on Stephen any more than on the Bishop of Carthage, he never imagines; for it is one thing to allow that a bishop has succeeded an apostle at the place of his last labours, and quite another to assume that therefore such a bishop is virtually the apostle himself. Yet this assumption is the ground of all Roman doctrine on this point.375

Had such been Cyprian’s idea, his Treatise on Unity must have proceeded thus: (1) “Our Lord said to Peter only, I will give unto thee the keys; (2) to the rest of the apostles He gave only an inferior and subject authority; (3) to the successor of Peter, therefore, at Rome, all other bishops and churches must be subject; for (4) in this subjection the law of unity consists; and

(5) if even all the other apostles were alive to this day, they would be subject to Stephen, as Prince of the Apostles, or would be rebels against Christ.”

Compare this treatise of Cyprian, then, with any authorized treatise on the subject proceeding from modern Rome, and it will be seen that the two systems are irreconcilable. Thus, in few words, says the Confession376 of Pius IV.: “I acknowledge the Holy Catholic Apostolic Roman Church for the mother and mistress of all churches; and I promise true obedience to the Bishop of Rome, successor to St. Peter, Prince of the Apostles, and Vicar of Jesus Christ.” This is the voice of Italy in the ninth century; but Cyprian speaks for (Ecumenical Christendom in the third, and the two systems are as contrary as darkness and light.

 

II.

(Falsifying of the text)

Cyprian is often innocently quoted by Romanist controvertists against the very principles of Cyprian himself, of his life and his writings. This is due to the fact that they have in their hands vitiated and interpolated copies. Thus, take a famous passage as follows: – 

 

 

CYPRIAN. INTERPOLATED.   

Loquitur Dominus ad Petrum, Ego tibi dico Tu es Petrus, etc.(a) (a) Et iterum eidem, post resurrectionem suam dicit, Pasce ores meas.   

Super unum (b) aedificat ecclesiam. (b) Super illum unum … et illi pascendas mandat oves suas.   

Hoc erant utique et caeteri apostoli quod fuit Petrus, qui consortio praediti et honoris et potestatis, sed exordium ab unitate proficisitur, (c) ut (d) Christi ecclesia (e) una monstretur.(f) (c) Et primatus Petro datur. (d) Una. (e) Et cathedra. (f) Et pastores sunt omnes et grex unus ostenditur, qui ab apostolis omnibus, unanimi consensione pascatur, etc.   

Qui Ecclesiae resistitur et resistit, (g) in ecclesia se esse confidit? (g) Qui cathedram Petri, super quem fundata est ecclesia deserit, etc.  

 

This is but a specimen of the way in which Cyprian has been “doctored,” in order to bring him into a shape capable of being misinterpreted. But you will say where is the proof of such interpolations? The greatly celebrated Benedictine edition reads as the interpolated column does, and who would not credit Baluzius? Now note, Baluzius rejected these interpolations and others; but, dying (A.D. 1718) with his work unfinished, the completion of the task was assigned to a nameless monk, who confesses that he corrupted the work of Baluzius, or rather glories in the exploit.377 “Nay, further,” he says, “it was necessary to alter not a few things in the notes of Baluzius; and more would have been altered if it could have been done conveniently.” Yet the edition came forth, and passes as the genuine work of the erudite Baluzius himself.

An edition of this treatise, with valuable annotations, appeared (A.D. 1852) from the press of Burlington, NJ, under the very creditable editorship of Professor Hyde, who was soon after called to depart this life. It exhibits the interpolations, and gives a useful catalogue of codices and of editions. Though its typographical execution is imperfect, I know not where so much condensed information on the subject is to be had at so little cost.378 I am grateful for the real advantage I derived from it on its first appearance. 

 

III.

(If ye do not forgive, etc.)

The Jewish liturgies contained the petitions of the Lord’s Prayer essentially; but our divine Lord framed this comprehensive and sublime compend, and gave it to His children for ever, with His own seal upon it in the exceptional petition which imparts to it the impress of His own cross and passion. In the Gospel of St. Matthew (Mat_6:14) we find our Master commenting on the fifth petition in a very striking manner, as if it were the essence of the whole prayer; and, indeed, it is so, regarded as its evangelical feature, i.e., something added to the law in the spirit of the Atonement. As such, it surprised the apostles; and He who knew their thoughts instantly anticipated their inquiries: “For if ye forgive men,” etc.

From the criticism of a very able editorial hand,379 I feel it a privilege to insert the following valuable comments: – 

“The petitions of the Lord’s Prayer, as is well known, are to be found for the most part in the Talmud and Jewish liturgies. In the latter we have frequently the phrases, ‘our Father, our King,’ ‘our Father, Father of mercies,’ and ‘our Father that art in heaven.’ The third petition in the Shemone esre is, ‘Let us hallow the Name in the world as it is hallowed in the high heaven. We will hallow Thee, and Thy praise, O God, shall not leave our mouth for ever and ever; since Thou, O God, art a great and holy King. Praised be Thou, O Lord, thou holy God. Thou art holy, and Thy name is holy, and holy men praise Thee everlastingly every day.’ The ineffable name of God represented all His attributes, and is consequently frequently substituted for Him. The end of the first petition in the Kaddish prayer runs thus: ‘May He extend His kingdom in your days, and in those of the whole house of Israel very soon.’ In Berakhoth (29 b) we have, ‘What is a short prayer? Rabbi Eliezer said, “Thy will be done in heaven, and peace of heart be unto those who fear Thee on earth.”’ The same tract gives another prayer: ‘The needs of Thy people Israel are many, but its discernment is small. Do Thou, O everlasting One, our God, give to each man what he needs for his support, and what his body wants; but do what seemeth Thee good.’ In the Mekhilta we read that Rabbi Eliezer of Modin, near Jerusalem, said: ‘Whosoever has enough for the day to eat, and says, What shall I eat to-morrow? is of little faith.’ This passage seems to illustrate the meaning of the Greek ἐπιούσιον. The third petition in the Shemone esre runs “Forgive us, O our Father, for we have sinned; forgive us, O our King, for we have transgressed: since Thou art He that forgiveth and pardoneth.’ In reference to this the Midrash Shemoth (par. 3r) states, ‘There is no creature who does not owe thanks to the Lord; but He is pitiful and long-suffering, and remitteth old debts.’ The daily morning prayer of the Jews contains this petition: ‘Lead us not into the power of sin, of transgression and crime, of temptation and shame. Let not passion have dominion over us, and keep us far from wicked men and evil Company.’ In one of the prayers composed in Aramaic for the rabbis and leading men of the Jewish community, the passage occurs, ‘Defend and deliver them from all evil, and from all evil hap,’ which may be compared with the petition, ‘Deliver us from evil.’ The Doxology at the end of the Lord’s Prayer has equally Jewish parallels. Thus, one of the daily evening prayers concludes with the words, ‘For Thine is the kingdom;’ i.e., God alone is ruler of the world. The words ‘the power and the glory’ seem to come from 1Ch_29:11, which is quoted in the Talmud; and the Mishna Berakhoth (ix. 5) states, ‘In the temple all blessings did not end with “Amen,” but with the words “for ever and ever”’ When the heretics multiplied, however, there was only one world; so the concluding formula became ‘from everlasting to everlasting.’”

 

IV.

(Lift up your hearts)

It is demonstrated by Sir William Palmer that the Sursum Corda is of a date to which no history runneth contrary, and is to be found in all the primitive liturgies of whatever family. For a very early example of its use, I must refer to the Alexandrian liturgy cited by Bunsen;380 and, in short, I beg to refer the reader to all the resources of the fourth volume of his Hippolytus. Little as I can approve of the magisterial air with which Dr. Bunsen undertakes to decide all questions, and little as I sympathize with his abnormal religion, which seems to coincide with that of no existing church or sect in the world, I feel grateful for his industry in collecting materials, and am always interested in the ingenuity with which he works them into his theories. Although he possesses some touchstone unknown to the rest of mankind, by which he reaches and utters pontifical decisions as to what is genuine and what is corrupt, I must record my doubts as to many of his facts, and my dissent from most of his inferences. But, unwilling to refer to Anglican authorities on points so much disputed, I cordially turn to the learned Chevalier, and to the treasures he has collected. See the Greek forms on p. 335 of his fourth volume, followed by the preface on p. 336, and the Tersanctus on p. 337: Ἃγιος, ἅγιος, ἅγιος, κύρι Σαβαώθ, κ.τ.λ..

 

V.

(To pray and give thanks)

Here comes into view that reference of the apostle (1Co_14:16) to the usages of the primitive assemblies: “How shall he that occupieth the room of the unlearned say Amen at thy giving of thanks.” Though Cyprian omits the final Amen from his express commentary, it is to be noted that our Lord makes it virtually part of this prayer, by His precept (St. Joh_16:23, Joh_16:24), to ask in His name. Now, He makes this word Amen one of His own names (Rev_3:14) in the Apocalypse; throwing back a new character upon His frequent use of it, especially in St. John’s Gospel, and giving it as a sort of appropriation of 2Co_1:20, when He calls Himself “The Amen, the faithful and true Witness.” He thus makes it infinitely dear to Christians.381 As in the Jewish usages, (Num_5:22; Deu_27:15; 1Ki_1:36, 1Ch_16:36; Jer_28:6; in the Psalms passim.) with which the disciples were familiar, it was a matter of course, we may suppose they added Amen in reciting this prayer, but not with their subsequent knowledge that it implies the merits, and claims the mediation, of the Great Intercessor. Rev_5:8, Rev_8:3, Rev_8:4; St. Joh_17:8.

Tertullian [Vol. 3. cap. xxvii. p. 690, this series] refers to the responsive “Hallelujah” as “enriched prayer,” and the Amen usually accompanied this ejaculation.

 

VI.

(Its failing estate)

Hippolytus [p. 178] foresaw the democratic age into which the feudal era of iron should pass, corroding in the toes by contact with the miry clay of the despised plebs, “the seed of men.” No lasting strength was to be imparted to imperialism by the plebiscite (Dan_2:43); and the prophet might almost be supposed to have the epoch of dynamite in his sight, as he speaks of the unwillingness of the people to cleave to the effete system of empire. Now, then, if “the failing estate” of the world was apparent in the days of Philip and Decius, how much more in our own! Sixteen human lives span the gulf of time between us and them, for we have many centenarians among us; and with the Lord “a thousand years are as one day.” Compare 2Pe_3:9. And, putting such Scriptures together, is it not clear that “the last time” (i.e., the last of the seven times of the Gentiles) is drawing to its close? The three and a half times of Daniel extend to the convulsive epoch of Mohammed; the second moiety (of the seven) to our own age. See Faber, Sacred Calendar,382 vol. i. cap. iii. pp. 308, 309, etc. 

 

VII.

(Peter, upon whom, etc.)

Launoi, the eminent Gallican, found but seventeen of the Fathers and Doctors of the Church (among whom he reckons “Fathers” down to the twelfth century) who understand St. Peter to be “the rock,” and he cites forty of the contrary opinion.383 Yet of the “seventeen,” most of them speak only rhetorically, and with justifiable freedom. I have often done the same myself, on the principle which the same apostle applies to all Christians: “Ye also as lively stones,”384 etc. But it is quite noteworthy that the Council of Trent itself momentarily adopts the prevailing patristic and therefore the Catholic interpretation, speaking of the Nicene Creed:385 “In quo omnes qui fidem Christi profitentur necessario conveniunt, ac fundamentum firmum et unicum, contra quod portae inferi nunquam praevalebunt (Mat_16:18).” Thus, the faith of Peter is confessed the only foundation, in a direct exposition of the text so often quoted with another intent. In spite of all this, the Creed of Pius IV. was enjoined as soon as that council closed; and every member of the late Vatican Council was made to profess the same verbally before any other business was undertaken. Now, even this spurious creed forced them to swear concerning the Holy Scriptures,” I will never take and interpret them otherwise than according to the unanimous consent of the Fathers.” Obviously, according to this rule, there is no Catholic doctrine on the subject; much less any Catholic teaching to the effect that the modern bishops of Rome are “the rock,” as really as St. Peter himself.

 

VIII.

(The Eucharist carried in it)

The modern usage of the Latin churches is for the priest to put the wafer into the communicant’s mouth, an ordinance dating no farther back than A.D. 880. A new doctrine having been forged, and faith in the corporal presence of Christ being forced upon the conscience, a change of ceremonial followed, which indicates the novelty of the idea. Contrast the teaching of St. Cyril of Jerusalem,386 informing his catechumens how they should receive, as follows: – 

“Approaching, therefore, come not with thy wrists extended, or thy fingers open; but make thy left hand a sort of cushion for thy right, which is about to receive the King. And having hollowed thy palm, receive the Body of Christ, saying after it, Amen.” “Not discerning the Lord’s body,” etc., is the language of Scripture; but, had the apostles taught transubstantiation, this could not be said, for everybody can discern the host when it is uplifted. The Lord’s Body is therefore discerned by faith, and so taken and received.

 

IX.

(Which should be greatest)

How differently our Lord must have settled this inquiry had He given the supremacy to one of the Apostles, or had He designed the supremacy of any single pastor to be perpetual in His Church! “Who should be greatest?” ask this question of any Romanist theologian, and he answers, in the words of the Creed of Pius IV., “the Bishop of Rome, successor to St. Peter, Prince of the Apostles, and Vicar of Christ.” But why was no such answer given by our Lord? And why does St. Peter know nothing of it when he says, “The elders who are among you I exhort, who am also an elder … feed the flock of God, taking the oversight … not as being lords over God’s heritage,” etc. So also in the Council of Jerusalem, how humbly he sits under the presidency of James, (Act_15:13) and gain how cheerfully he permits the apostles to send him forth, and “give him mission” to Samaria! (Act_8:14) St. Paul, moreover, who was “not a whit behind the chiefest of the Apostles,”387 overrules him, and reforms his judgment. (Gal_2:11-14)

If I have forborne in these notes to refer frequently to the Treatise of Bishop Sage, who often elucidates our author in a very learned manner, it is because he is almost wholly a controvertist, and therefore not to my purpose in this work. For his Cyprian,388 however, I entertain a sincere respect; and, as it might seem otherwise should I omit all reference to that work, I place its title in the footnote. Profoundly do I feel what another Scottish Doctor389 has beautifully said, “It is a loss, even to those that oppose errors and divisions, that they are forced to he busied that way.”

 

X.

(From the slender twig, my son, thou hast ascended)

The text of Cyprian390 is: “Catulus leonis Juda, de frutice fill mi ascendisti, recubans obdormisti velut leo, et velut catulus leonis.” Now, with this compare the comment of Calmet, citing the Septuagint (ἐκ βλαστοῦ = e germine), and rendering by metaphrase, “e medio plantarum, sive herbarum germinantium, ascendisti.”

Here, then, we have the idea precisely equivalent to Jer_49:19: “Ecce quasi leo ascendet de superbia Jordanis.” The lion is recumbent among the sprouting twigs (frutice, or foliage) of the Jordan’s banks in the springtime. The swelling of the river, which the melting of snows from Lebanon causes to overflow, rouses the reposing creature; and he goes up into the mountains. But Cyprian had in hand the old African,391 which seems to follow the LXX., and St. Jerome’s vulgate did not; and this word frutice animates Cyprian’s poetic genius. Its spring-tide imagery corresponding with Easter,392 he reads into it all the New Testament fulfilment: “Thou layedst down and sleepedst as a lion, and as a lion’s whelp – but, from the shooting of the first verdure in spring, thou hast gone up on high – thou hast ascended.” “Quis excitabit illum” is separated from this in the Paris text, and in the Septuagint, which the Old Latin followed, and so I have pointed it, though the Edinburgh reads: “and as a lion’s whelp; who shall stir him up?”

 

XI.

(Third Book … religious teaching of our school)

Quirinus, Cyprian’s “son” in the Gospel, seems to me to have been a eatechumen of the competent class, i.e., preparing for baptism at Easter; or possibly of the higher sort, preparing for the first communion. Many tokens lead me to surmise that he may have been of Jewish birth; and, if so, he was probably baptized Quirinus after St. Luk_2:2, as St. Paul borrowed his Roman name from Sergius Paulus. (Act_13:7-9) The use of the word secta, here rendered “school,” suggests to me that the Vulgate got it (and so our English version) out of the old African Latin in Act_28:22. If Quirinus was a Hebrew, there is a playful irony in Cyprian’s use of the word in expounding the pure morality of “the sect” everywhere spoken against.

Origen’s treatise Against Celsus shows how cunningly the adversaries of the Gospel could assume a Jewish position against it;393 and the first two books of that work are designed to establish a perfect harmony between the Old Testament and the New, proving Christ to be the substance and sum of both. Cyprian may have foreseen the perils menacing the Church from the school of Plotinus, already rising, and which soon sent forth the venomous Porphyry. He was but a presbyter when he wrote this excellent defence of the faith; and his earnest pastoral care for his pupil is shown by his addition of a third book, entirely practical. The catechetical system of St. Luke’s day (Luk_1:4, Greek) had become a developed feature of the Church (St. Cyril’s lectures in the succeeding century show how it was further expanded), and it also illustrates the purity of her moral teaching. Our author harmonizes faith and works, and presents her simple scriptural precepts in marked contrast with the putrid casuistry394 which Pascal exposes, and which grew up in the West with the enforcement of auricular confession by Innocent III., A.D. 1215. The theory of transubstantiation was also made a dogma at the same time, and operated, with the other, to the total extinguishment of the primitive discipline and worship. The withholding of the chalice in the Holy Communion followed, A.D. 1415.

 

XII.

(Good works and mercy)

Clement was able to remind the heathen, half a century before, (Vol. 1. p. 202) that Christ had “already made the universe an ocean of blessings.” Here we have the moral canons of Christianity reflecting the Light of the World, and they show us how practically it operated. As I have noted, the first Christian hospital was founded (A.D. 350) by Ephraem Syrus. His example was followed by St. Basil, who also rounded another for lepers. The founding of hostels as refuges for travellers was an institution of the Nicene period. “In the time of Chrysostom,” says one not too well disposed towards the Gospel,395 “the church of Antioch supported three thousand widows and virgins, besides strangers and sick. Legacies for the poor became common; and it was not infrequent for men and women who desired to live a life of especial sanctity, and especially for priests who attained the episcopacy, as a first act, to bestow their properties in charity. A Christian, it was maintained, should devote at least one-tenth of his profits to the poor. A priest named Thalasius collected blind beggars in an asylum on the banks of the Euphrates. A merchant named Apollinus founded on Mount Nitria a gratuitous dispensary.”

So here our author’s canons enforce (1) works of mercy; (2) almsdeeds; (3) brotherly love; (4) mutual support; (5) forgiveness of injuries; (6) the example of Christ’s holy living; (7) forbearance; (8) suppression of idle talk; (9) love of enemies; (10) abhorrence of usury, (11) and avarice, (12) and carnal impurity: also, (13) obedience to parents; (14) parental love; (15) consideration of servants; (16) respect for the aged; (17) moderation, even in use of things lawful; (18) control of the tongue; (19) abstinence from detraction; (20) to visit the sick; (21) care of widows and orphans; (22) not to flatter; (23) to practise the Golden Rule; and (24) to abstain from bloodshed. In short, we have here the outgrowth of the Sermon on the Mount, and of St. Paul’s epitome, “Whatsoever things are true,” etc. (Phi_4:8) 

 

XIII.

(In the thirteenth Psalm)

The note says that the Oxford edition gives it as the fourteenth, while in our English Bibles it is the fifteenth. As I find that some of the readers of these works are puzzled by such confusions, I note retrospectively, as well as for future reference, the origin of such apparent blunders.

1. Our English version follows the Hebrew numbering, which is reputed the most accurate. By that a psalm is cited in the New Testament as if the numbering itself were important, and the product of inspired wisdom. (Act_13:33)

2. But the Greek Psalter differs from the Hebrew; Psalms 9 and 10 being made into one, as confessedly their material suggests. The Seventy joined also Psalms 114 and 115. But they divided Psa_116:1-19, and also Psa_147:1-20.

3. The Vulgate Latin follows the LXX.; and our Ante-Nicene Fathers usually quote the Septuagint, or else the Old Latin, by which the Vulgate was probably governed. In the Vulgate, also, the Hebrew prefaces are often numbered as if they were verses, which is another source of confusion.

4. By the fusion of Psalms 9 and 10, our Psa_15:1-5 becomes the 14th, and so the Vulgate gives it; and the Oxford translators follow that.

5. But our text says “Psa_13:1-6,” and for this it is not easy to account. The Oxford editors regard it as a mere corruption of the text, and change it accordingly. 

 

 

FOOTNOTES

 

367 [Converts preparing for baptism. Apostolical Constitutions, and Bunsen’s Hippolytus, vol. iii. pp. 3-24.]

368 The latter clause of this quotation is omitted by the Oxford editor.

369 Oxford edition, “to Titus.”

370 [Elucidation XII. See p. 528, supra.]

371 [Here, as often, the grave is represented as enjoying a temporary victory, for the flesh is no longer capable of worship. Not till the whole man is restored comes 1Co_15:54, 1Co_15:55.]

372 In one codex, from this point all the rest is wanting.

373 The Oxford edition continues: “Likewise in Solomon: ‘Be not hindered from praying ever, and delay not unto death to be justified; for the repayment of the Lord abideth for ever.’” [In a day when there were few Bibles, and no printed books, no concordances, and no published collections of this sort, reflect on the value of this treatise to a young believer, and on the labour of his pastor in making it.]

374 For the Ultramontane side, consult the Histoire de Photius, etc. par M. l’Abbé Jager, p. 41, ed. Paris, 1854. For the Greeks, La Papaueé Schismatique, etc. par M. l’AbbéGuettée (pp. 286, 288, etc.), Paris, 1863.

375 “Whatever is said in commendation of St. Peter is at once transferred to the occupant of the papacy, as if pasce oves meas had been said to Pius IX.” Burgon, Letters from Rome, p. 411, ed. 1862.

376 Compendium Ritualis Romani, etc., Baltimori, 1842, p. 195.

377 Burgon, Letters from Rome, p. 417.

378 Th. C. Cypriani de Unitate Ecclesiae ad optimorum librorum fidem expressa, cum variis lectionibus, ad notationibus Felii, ad Baluzii, etc., instructa. Curante M. F. Hyde, M. A., etc., Burlingtoniae, MDCCCLII.

379 New-York Independent, April 25, 1878.

380 Hippolytus, vol. iv. p. 161.

381 Note a striking use of it, as a name of Christ, by Commodian, vol. 4. 43, p. 211.

382 A most instructive work, though I by no means accept his theories in full.

383 Guettée, p. 143, ed. New York.

384 Compare Peshito Syriac, where Cephas is the very word applied to all believers. Ed. Trostii, 1621.

385 Richter, Canones et Decreta, etc., p. 10, ed. Lipsiae, 1853.

386 A.D. 348.

387 See Barrow, Works, vol. iii. p. 95, ed. New York, 1845.

388 The Principles of the Cyprianic Age, etc., A.D. 1695. Reprinted, Edinburgh, 1846.

389 Leighton, On St. Peter, i. 2, Works, i. p. 30, London, 1870.

390 Ed. Paris, 1574.

391 Scrivener, Introduction, etc., p. 302. ed. 1874.

392 Jordan overflows its banks at the time of the passover, Jos_3:15, Jos_5:10, Jos_5:11.

393 Vol. 4. p. 462.

394 See that very useful little publication of the S.P.C.K., Dr. Littledale’s Plain Reasons against Joining the Church of Rome, pp. 18 and 205.

395 Lecky, History of European Morals, vol. ii. p. 86, ed. New York, 1872. See vol. 2. p. 202, note 73.



Cyprian (Cont.)The Seventh Council of Carthage Under Cyprian

The Seventh Council of Carthage Under Cyprian.1

Concerning the Baptism of Heretics.

The Judgment of Eighty-Seven Bishops on the Baptism of Heretics.

Prooemium. – When Stephen, Bishop of Rome, Had by His Letters Condemned the Decrees of the African Council On the Baptism of Heretics, Cyprian Lost No Time in Holding Another Council at Carthage with a Greater Number of Bishops. Having Therefore Summoned Eighty-Seven Bishops from Africa, Numidia, and Mauritania, Who Assembled at Carthage in the Kalends of September, A.D. 258, This Third Council On the Same Matter of Baptism Was Then Celebrated; at the Beginning of Which, After, the Letters on Either Side Had Been Read, Cyprian, by Implication, Condemns the Assumption of Stephen.2

When, in the kalends of September, a great many bishops from the provinces of Africa, Numidia, and Mauritania, had met together at Carthage, together with the presbyters and deacons, and a considerable part of the congregation who were also present; and when the letter of Jubaianus written to Cyprian had been read, as also the reply of Cyprian to Jubaianus, about baptizing heretics, and what the same Jubaianus had subsequently rejoined to Cyprian, – Cyprian said: You have heard, my dearly beloved colleagues, what Jubaianus our co-bishop has written to me, taking counsel of my poor intelligence concerning the unlawful and profane baptism of heretics, as well as what I wrote in answer to him, decreeing, to wit, what we have once and again and frequently determined, that heretics who come to the Church must be baptized and sanctified by the baptism of the Church. Moreover, another letter of Jubaianus has also been read to you, wherein, replying, in accordance with his sincere and religious devotion, to my letter, he not only acquiesced in what I had said, but, confessing that he had been instructed thereby, he returned thanks for it. It remains, that upon this same matter each of us should bring forward what we think, judging no man, nor rejecting any one from the right of communion, if he should think differently from us. For neither does any of us set himself up as a bishop of bishops,3 nor by tyrannical terror does any compel his colleague to the necessity of obedience; since every bishop, according to the allowance of his liberty and power, has his own proper right of judgment, and can no more be judged by another than he himself can judge another.4 But let us all wait for the judgment of our Lord Jesus Christ, who is the only one that has the power both of preferring us in the government of His Church, and of judging us in our conduct there.

Caecilius of Bilta5 said: I know only one baptism in the Church, and none out of the Church. This one will be here, where there is the true hope and the certain faith. For thus it is written: “One faith, one hope, one baptism;” (Eph_4:5) not among heretics, where there is no hope, and the faith is false, where all things are carried on by lying; where a demoniac exorcises; where one6 whose mouth and words send forth a cancer puts the sacramental interrogation;7 the faithless gives faith; the wicked bestows pardon of sins; and Antichrist baptizes in the name of Christ; he who is cursed of God blesses; he who is dead promises life; he who is unpeaceful gives peace; the blasphemer calls upon God; the profane person administers the office of the priesthood; the sacrilegious person establishes an altar. In addition to all these things, there is also this evil, that the priests of the devil dare to celebrate the Eucharist; or else let those who stand by them say that all these things concerning heretics are false. Behold to what kind of things the Church is compelled8 to consent, and is constrained without baptism, without pardon of sins, to hold communion. And this thing, brethren, we ought to flee from and avoid, and to separate ourselves from so great a wickedness, and to hold one baptism, which is granted by the Lord to the Church alone.

Primus of Misgirpa9 said: I decide, that every man who comes to us from heresy must be baptized. For in vain does he think that he has been baptized there, seeing that there is no baptism save the one and true baptism in the Church; because not only is God one, but the faith is one, and the Church is one, wherein stands the one baptism, and holiness, and the rest. For whatever is done without, has no effect of salvation.

Polycarp from Adrumetum10 said: They who approve the baptism of heretics make void our baptism.

Novatus of Thamugada11 said: Although we know that all the Scriptures give witness concerning the saving baptism, still we ought to declare our faith, that heretics and schismatics who come to the Church, and appear to have been falsely baptized, ought to be baptized in the everlasting fountain; and therefore, according to the testimony of the Scriptures, and according to the decree of our colleagues, men of most holy memory, that all schismatics and heretics who are converted to the Church must be baptized; and moreover, that those who appeared to have been ordained must be received among lay people.

Nemesianus of Thubunae12 said: That the baptism which heretics and schismatics bestow is not the true one, is everywhere declared in the Holy Scriptures, since their very leading men are false Christs and false prophets, as the Lord says by Solomon: “He who trusteth in that which is false, he feedeth the winds; and the very same, moreover, followeth the flight of birds. For he forsaketh the ways of his own vineyard, he has wandered from the paths of his own little field. But he walketh through pathless places, and dry, and a land destined for thirst; moreover, he gathereth together fruitless things in his hands.” (Pro_9:12, LXX) And again: “Abstain from strange water, and from the fountain of another do not drink, that you may live a long time; also that the years of life may be added to thee.” (Pro_5:15) And in the Gospel our Lord Jesus Christ spoke with His divine voice, saying, “Except a man be born again of water and the Spirit, he cannot enter the kingdom of God.” (Joh_3:5) This is the Spirit which from the beginning was borne over the waters; for neither can the Spirit operate without the water, nor the water without the Spirit. Certain people therefore interpret for themselves ill, when they say that by imposition of the hand they receive the Holy Ghost, and are thus received, when it is manifest that they ought to be born again in the Catholic Church by both sacraments. Then indeed they will be able to be sons of God, as says the apostle: “Taking care to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, as ye have been called in one hope of your calling; one Lord, one faith, one baptism, one God.” (Eph_4:3-6) All these things speaks the Catholic Church.13 And again, in the Gospel the Lord says: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit; because God is a Spirit, and he is born of God.” (Joh_3:6) Therefore, whatsoever things all heretics and schismatics do are carnal, as the apostle says: “For the works of the flesh are manifest, which are, fornications, uncleannesses, incest, idolatries, witchcrafts, hatreds, contentions, jealousy, anger, divisions, heresies, and the like to these; concerning which have told you before, as I also foretell you now, that whoever do such things shall not inherit the kingdom of God.” (Gal_5:19-21) And thus the apostle condemns, with all the wicked, those also who cause division, that is, schismatics and heretics. Unless therefore they receive saving baptism in the Catholic Church, which is one, they cannot be saved, but will be condemned with the carnal in the judgment of the Lord Christ.

Januarius of Lambesis14 said: According to the authority15 of the Holy Scriptures, I decree that all heretics must be baptized, and so admitted into the holy Church.

Lucius of Castra Galbae16 said: Since the Lord in His Gospel said, “Ye are the salt of the earth: but if the salt should have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out of doors, and to be trodden under foot of men.” (Mat_5:13) And again, after His resurrection, sending His apostles, He gave them charge, saying, “All power is given unto me, in heaven and in earth. Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” (Mat_28:18, Mat_28:19) Since, therefore, it is manifest that heretics – that is, the enemies of Christ – have not the sound confession of the sacrament; moreover, that schismatics cannot season others with spiritual wisdom, since they themselves, by departing from the Church, which is one, having lost the savour, have become contrary to it, – let it be done as it is written, “The house of those that are contrary to the law owes a cleansing.” (Pro_14:9, LXX) And it is a consequence that those who, having been baptized by people who are contrary to the Church, are polluted, must first be cleansed, and then at length be baptized.

Crescens of Cirta17 said: In such an assembly of most holy fellow-priests, as the letters of our most beloved Cyprian to Jubaianus and also to Stephen have been read, containing in them so much of the holy testimonies which descend from the divinely made Scriptures, that with reason we ought, all being made one by the grace of God, to consent to them; I judge that all heretics and schismatics who wish to come to the Catholic Church, shall not be allowed to enter without they have first been exorcised and baptized; with the exception of those indeed who may previously have been baptized in the Catholic Church, and these in such a way that they may be reconciled to the penitence of the Church by the imposition of hands.

Nicomedes of Segermae18 said: My opinion is this, that heretics coming to the Church should be baptized, for the reason that among sinners without they can obtain no remission of sins.

Munnulus19 of Girba20 said: The truth of our Mother21 the Catholic Church, brethren, hath always remained and still remains with us, and even especially in the Trinity of baptism, as our Lord says, “Go ye and baptize the nations, in the name of the Father, of the Son, and of the Holy Spirit.” (Mat_28:19) Since, then, we manifestly know that heretics have not either Father, or Son, or Holy Spirit, they ought, when they come to the Church our Mother, truly to be born again and to be baptized; that the cancer which they had, and the anger of damnation, and the witchery of error, may be sanctified by the holy and heavenly laver.

Secundinus of Cedias22 said: Since our Lord Christ says, “He who is not with me is against me;” (Mat_12:30) and John the apostle calls those who depart from the Church Antichrists – undoubtedly enemies of Christ – any such as are called Antichrists cannot minister the grace of saving baptism. And therefore I think that those who flee from the snares of the heretics to the Church must be baptized by us, who are called friends of God, of His condescension.

Felix of Bagai23 said: As, when the blind leads the blind, they fall together into the ditch; so, when the heretic baptizes a heretic, they fall together into death. And therefore a heretic must be baptized and made alive, lest we who are alive should hold communion with the dead.

Polianus of Mileum24 said: It is right that a heretic be baptized in the holy Church.

Theogenes of Hippo Regius25 said: According to the sacrament of God’s heavenly grace which we have received, we believe one baptism which is in the holy Church.

Dativus of Badis26 said: We, as far as in us lies, do not hold communion with heretics, unless they have been baptized in the Church, and have received remission of their sins.

Successus of Abbir Germaniciana27 said: Heretics can either do nothing, or they can do all. If they can baptize, they can also bestow the Holy Spirit. But if they cannot give the Holy Spirit, because they have not the Holy Spirit, neither can they spiritually baptize. Therefore we judge that heretics must be baptized.

Fortunatus of Tuccaboris28 said: Jesus Christ our Lord and God, Son of God the Father and Creator, built His Church upon a rock,29 not upon heresy; and gave the power of baptizing to bishops, not to heretics. Wherefore they who are without the Church, and, standing in opposition to Christ, disperse His sheep and flock, cannot baptize, being without.

Sedatus of Tuburbo30 said: In the degree in which water sanctified in the Church by the prayer of the priest, washes away sins; in that degree, if infected with heretical discourse as with a cancer, it heaps up sins. Wherefore we must endeavour with all peaceful powers, that no one infected and stained with heretical error refuse to receive the single and true baptism of the Church, by which whosoever is not baptized, shall become an alien from the kingdom of heaven.

Privatianus of Sufetula31 said: Let him who says that heretics have the power of baptizing, say first who rounded heresy. For if heresy is of God, it also may have the divine indulgence. But if it is not from God, how can it either have the grace of God, or confer it upon any one?

Privatus of Sufes32 said: He who approves the baptism of heretics, what else does he do than communicate with heretics?

Hortensianus of Lares33 said: Let either these presumptuous ones,34 or those who favour heretics, consider how many baptisms there are. We claim for the Church one baptism, which we know not except in the Church. Or how can they baptize any one in the name of Christ, whom Christ Himself declares to be His adversaries?

Cassius of Macomadae35 said: Since there cannot be two baptisms, he who yields baptism to the heretics takes it away from himself. I judge therefore that heretics, lamentable and corrupt, must be baptized when they begin to come to the Church; and that when washed by the sacred and divine washing, and illuminated by the light of life, they may be received into the Church, not as enemies, but as made peaceful; not as foreigners, but as of the household of the faith of the Lord; not as children of adultery, but as sons of God; not of error, but of salvation; except those who once faithful have been supplanted, and have passed over from the Church to the darkness of heresy, but that these must be restored by the imposition of hands.

Another Januarius of Vicus Caesaris36 said: If error does not obey truth, much more truth does not consent to error; and therefore we stand by the Church in which we preside, that, claiming her baptism for herself alone, we should baptize those whom the Church has not baptized.

Another Secundinus of Carpi37 said: Are heretics Christians or not? If they are Christians, why are they not in the Church of God? If they are not Christians, how come they to make Christians? Or whither will tend the Lord’s discourse, when He says, “He that is not with me is against me, and he who gathereth not with me scattereth?” (Mat_12:30) Whence it appears plain that upon strange children, and on the offspring of Antichrist, the Holy Ghost cannot descend only by imposition of hands, since it is manifest that heretics have not baptism.

Victoricus of Thabraca38 said: If heretics are allowed to baptize and to give remission of sins, wherefore do we brand them with infamy and call them heretics?

Another Felix of Uthina39 said: Nobody doubts, most holy fellow-priests, that human presumption is not able to do so much as the adorable and venerable majesty of our Lord Jesus Christ. Therefore, remembering the danger, we ought not only to observe this also, but moreover to confirm it by the voice of all of us, that all heretics who come to the bosom of Mother Church should be baptized, that thus the heretical mind that has been polluted by a long decay, purged by the sanctification of the laver, may be reformed for the better.

Quietus of Baruch40 said: We who live by faith ought to obey with careful observance those things which before have been foretold for our instruction. For it is written in Solomon: “He that is baptized from the dead, (and again toucheth the dead,41) what availeth his washing?” (Sirach 34:25) which certainly speaks of those who are washed by heretics, and of those that wash them. For if those who are baptized among them obtain by remission of their sins life eternal, why do they come to the Church? But if from a dead person no salvation is received, and therefore, acknowledging their previous error, they return to the truth with penitence, they ought to be sanctified with the one vital baptism which is in the Catholic Church.

Castus of Sicca42 said: He who with contempt of the truth presumes to follow custom, is either envious and malignant in respect of his brethren to whom the truth is revealed, or is ungrateful in respect of God, by whose inspiration His Church is instructed.

Euchratius of Thence43 said: God and our Lord Jesus Christ, teaching the apostles with His own mouth, has entirely completed our faith, and the grace of baptism, and the rule of the ecclesiastical law, saying: “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” (Mat_28:18) Thus the false and wicked baptism of heretics must be rejected by us, and refuted with all detestation, from whose month is expressed poison, not life, not celestial grace, but blasphemy of the Trinity.44 And therefore it is manifest that heretics who come to the Church ought to be baptized with the sound and Catholic baptism, in order that, being purified from the blasphemy of their presumption, they may be reformed by the grace of the Holy Spirit.

Libosus of Vaga45 said: In the Gospel the Lord says, “I am the truth.” (Joh_14:6) He said not,” I am the custom.” Therefore the truth being manifest, let custom yield to truth; so that, although for the past any one was not in the habit of baptizing heretics in the Church, let him now begin to baptize them.46

Lucius of Thebeste47 said: I determine that blasphemous and unrighteous heretics, who with various words tear asunder the holy and adorable words of the Scriptures, are to be accursed, and therefore that they must be exorcised and baptized.

Eugenius of Ammedera45 said: And I determine the same – that heretics must be baptized.

Also another Felix of Amaccora47 said: And I myself, following the authority of the divine Scriptures,48 judge that heretics must be baptized; and, moreover, those also who contend that they have been baptized among the schismatics. For if, according to Christ’s warning, our font is private to us, let all the adversaries of our Church understand that it cannot be for another. Nor can He who is the Shepherd of the one flock give the saving water to two peoples. And therefore it is plain that neither heretics nor schismatics can receive anything heavenly, seeing that they dare to receive from men who are sinners, and from those who are external to the Church. When there is no place for the giver, assuredly there is no profit for the receiver.

Also another Januarius of Muzzuli49 said: I am surprised, since all confess that there is one baptism, that all do not perceive the unity of the same baptism. For the Church and heresy are two things, and different things. If heretics have baptism, we have it not; but if we have it, heretics cannot have it. But there is no doubt that the Church alone possesses the baptism of Christ, since she alone possesses both the grace and the truth of Christ.

Adelphius of Thasvalte50 said: Certain persons without reason impugn the truth by false and envious words, in saying that we rebaptize, when the Church does not rebaptize heretics, but baptizes them. Demetrius of Leptiminus51 said: We maintain one baptism, because we demand for the Church Catholic alone her own property. But they who say that heretics truly and legitimately baptize, are themselves the people who make not one, but many baptisms. For since heresies are many, according to their number will be reckoned baptisms.

Vincentius of Thibaris52 said: We know that heretics are worse than Gentiles. If, therefore, being converted, they should wish to come to the Lord, we have assuredly the rule of truth which the Lord by His divine precept commanded to His apostles, saying, “Go ye, lay on hands in my name, expel demons.” (apparently in reference to Mar_16:17, Mar_16:18) And in another place: “Go ye and teach the nations, baptizing them in the name of the Father, of the Son, and of the Holy Ghost.” (Mat_28:19) Therefore first of all by imposition of hands in exorcism, secondly by the regeneration of baptism, they may then come to the promise of Christ. Otherwise I think it ought not to be done.

Marcus of Mactaris53 said: It is not to be wondered at if heretics, enemies, and impugners of the truth claim to themselves a matter in the power and condescension of others. But it is to be wondered at, that some of us, prevaricators of the truth, support heretics and oppose themselves to Christians. Therefore we decree that heretics must be baptized.

Sattius of Sicilibba54 said: If to heretics in baptism their sins are remitted, they come to the Church without reason. For since, in the day of judgment, they are sins which are punished, there is nothing which the heretics can fear from Christ’s judgment, if they have already obtained remission of their sins.

Victor of Gor55 said: Since sins are not remitted [referring to Act_22:16 and Joh_20:23] save in the baptism of the Church, he who admits a heretic to communion without baptism does two things against reason: he does not cleanse the heretics, and he befouls the Christians.

Aurelius of Utica56 said: Since the apostle says that we are not to communicate with other people’s sins, what else does he do but communicate with other people’s sins, who holds communion with heretics without the Church’s baptism? And therefore I judge that heretics must be baptized, that they may receive forgiveness of their sins; and thus communion may be had with them. 

Iambus of Germaniciana57 said: They who approve of the baptism of heretics, disapprove of ours, in denying that they who are, I will not say washed, but befouled, outside the Church, ought to be baptized in the Church.

Lucianus of Rucuma58 said: It is written, “And God saw the light, that it was good, and divided between the light and the darkness.” (Gen_1:4) If there can be agreement between light and darkness, there may be something in common between us and heretics. Therefore I determine that heretics must be baptized.

Pelagianus of Luperciana59 said: It is written, “Either the Lord is God, or Baal is God.” (1Ki_18:21) Therefore in the present case also, either the Church is the Church, or heresy is the Church. On the other hand, if heresy is not the Church, how can the Church’s baptism be among heretics?

Jader of Midila60 said: We know that there is but one baptism in the Catholic Church, and therefore we ought not to receive a heretic unless he has been baptized among us; lest he should think that he has been baptized out of the Catholic Church.

Also another Felix of Marazana61 said: There is one faith, one baptism, but of the Catholic Church, which alone has the right to baptize.

Paulus of Obba62 said: It does not disturb me if any man does not assert the faith and truth of the Church, since the apostle says, “For what if some of them have fallen away from the faith? Has their unbelief made the faith of God of no effect? By no means. For God is true, but every man a liar.” (Rom_3:3, Rom_3:4) But if God is true, how can the truth of baptism be among the heretics, among whom God is not?

Pomponius of Dionysiana61 said: It is evident that heretics cannot baptize and give remission of sins, seeing that they have not power to be able to loose or to bind anything on earth.

Venantius of Timisa58 said: If a husband, going into foreign parts, had commended his wife to the guardianship of his friend, that friend would take care of her who was commended to him with all possible diligence, that her chastity and holiness should not be corrupted by any one. Christ the Lord and our God, going to His Father, has commended to us His bride. Shall we guard her incorrupt and inviolate, or shall we betray her integrity and chastity to adulterers and corrupters? For he who makes the Church’s baptism common to heretics, betrays the spouse of Christ to adulterers.

Ahymnus of Ausvaga63 said: We have received one baptism, and that same we maintain and practise. But he who says that heretics also may lawfully baptize, makes two baptisms.

Saturninus of Victoriana61 said: If heretics may baptize, they who do unlawful things are excused and defended; nor do I see why either Christ should have called them adversaries, or the apostle should have called them Antichrists.

Saturninus64 of Thucca60 said: The Gentiles, although they worship idols, do yet know and confess a supreme God65 as Father and Creator. Against Him Marcion blasphemes, and some persons do not blush to approve the baptism of Marcion. How do such priests either observe or vindicate God’s priesthood, who do not baptize God’s enemies, and hold communion with them as they are!

Marcellus of Zama66 said: Since sins are not remitted67 save in the baptism of the Church, he who does not baptize a heretic holds communion with a sinner.

Irenaeus of Ululi68 said: If the Church does not baptize a heretic, for the reason that he is said to be already baptized, it is the greater heresy.

Donatus of Cibaliana69 said: I know one Church and her one baptism. If there is any who says that the grace of baptism is with heretics, he must first show and prove that the Church is among them.

Zosimus of Tharassa60 said: When a revelation of the truth is made, let error give place to truth; because Peter also, who previously circumcised, yielded to Paul when he preached the truth.70

Julianus of Telepte71 said: It is written, “No man can receive anything unless it have been given him from heaven.” (Joh_3:27) If heresy is from heaven, it can also give baptism.

Faustus of Timida Regia72 said: Let not them who are in favour of heretics flatter themselves. He who interferes with the baptism of the Church on behalf of heretics, makes them Christians, and us heretics. 

Geminius of Furni73 said: Some of our colleagues may prefer heretics to themselves, they cannot to us: and therefore what we have once determined we maintain – that we baptize those who come to us from the heretics.

Rogatianus of Nova74 said: Christ instituted the Church; the devil, heresy. How can the synagogue of Satan have the baptism of Christ?

Therapius of Bulla75 said: He who concedes and betrays the Church’s baptism to heretics, what else has he been to the spouse of Christ than a Judas?

Also another Lucius of Membresa76 said: It is written, “God heareth not a sinner.” (Joh_9:31) How can a heretic who is a sinner be heard in baptism?

Also another Felix of Bussacene77 said: In the matter of receiving heretics without the baptism of the Church, let no one prefer custom to reason and truth, because reason and truth always exclude custom.78

Another Saturninus of Avitini79 said: If Antichrist can give to any one the grace of Christ, heretics also are able to baptize, for they are called antichrists.

Quintus of Aggya:80 He can give something who has something. But what can heretics give, who, it is plain, have nothing?

Another Julianus of Marcelliana81 said: If a man can serve two masters, God and mammon, baptism also can serve two masters, the Christian and the heretic.

Tenax of Horrea Caeliae82 said: Baptism is one, but it is the Church’s. Where the Church is not there, there can be no baptism.

Another Victor of Assuri73 said: It is written, that “God is one, and Christ is one, and the Church is one, and baptism is one.” (Eph_4:5) How, therefore, can any one be baptized there, where God, and Christ, and the one Church is not?

Donatulus of Capse83 said: And I also have always thought this, that heretics, who can obtain nothing without the Church, when they are converted to the Church, must be baptized. Verulus84 of Rusiccada85 said: A man who is a heretic cannot give what he has not; much more a schismatic, who has lost what he once had.

Pudentianus of Cuiculis85 said: The novelty of my episcopal office,86 beloved brethren, has caused me to await what my elders should judge. For it is manifest that heresies have nothing, nor can have any thing. And thus, if any one comes from them, it is most justly decreed that they must be baptized.

Peter of Hippo Diarrhytus87 said: Since there is one baptism in the Catholic Church, it is manifest that one cannot be baptized outside the Church. And therefore I judge that those who have been dipped in heresy or in schism, when they come to the Church, should be baptized.

Also another Lucius of Ausafa88 said: According to the direction of my mind, and of the Holy Spirit, as there is one God and Father of our Lord Jesus Christ, and one Christ, and one hope, and one Spirit, and one Church, there ought also to be one baptism. And therefore I say, that if any thing had been set on foot or accomplished by heretics, it ought to be rescinded, and that those who come thence must be baptized in the Church.

Also another Felix of Gurgites83 said: I judge that, according to the precepts of the holy Scriptures, he who is unlawfully baptized by heretics outside the Church, when he wishes to take refuge in the Church, should obtain the grace of baptism where it is lawfully given.

Pusillus of Lamasba89 said: I believe that there is no saving baptism except in the Catholic Church. Whatsoever is apart from the Catholic Church is a pretence.

Salvianus of Gazaufala90 said: It is certain that heretics have nothing, and therefore they come to us that they may receive what they have not.

Honoratus of Thucca91 said: Since Christ is the Truth, we ought rather to follow truth than custom; so that we should sanctify heretics with the Church’s baptism, seeing that they come to us for the reason that they could receive nothing without.

Victor of Octavum92 said: As yourselves also know, I have not long been appointed a bishop, and I therefore waited for the decision86 of my predecessors. I therefore think this, that as many as come from heresy should undoubtedly be baptized.

Clarus of Mascula93 said: The sentence of our Lord Jesus Christ is plain, when He sent His apostles, and accorded to them alone the power given to Him by His Father; and to them we have succeeded, governing the Lord’s Church with the same power,94 and baptizing the faith of believers. And therefore heretics, who neither have power without, nor have the Church of Christ, are able to baptize no one with His baptism.

Secundianus of Thambei95 said: We ought not to deceive heretics by our presumption; so that they who have not been baptized in the Church of our Lord Jesus Christ, and have not obtained by this means remissions of their sins, when the day of judgment shall come, should impute to us that through us they were not baptized, and did not obtain the indulgence of divine grace. On which account, since there is one Church and one baptism, when they are converted to us they should obtain, together with the Church, the Church’s baptism also.

Also another Aurelius of Chullabi96 said: John the apostle laid it down in his epistle, saying: “If any one come unto you, and have not the doctrine of Christ, receive him not into your house, and say not to him, Hail. For he that saith to him, Hail, partakes with his evil deeds.” (2Jo_1:10, 2Jo_1:11) How can such be rashly admitted into God’s house, who are prohibited from being admitted into our private dwelling? Or how can we hold communion with them without the Church’s baptism, to whom, if we should only say Hail, we are partakers of their evil deeds?

Litteus97 of Gemelli98 said: If the blind lead the blind, both fall into the ditch, Since, then, it is manifest that heretics cannot give light to any, as being themselves blind, their baptism does not avail.

Natalis of Oëa99 said: As well I who am present, as Pompey100 of Sabrata,99 as also Dioga of Leptis Magna101 – who, absent indeed in body, but present in spirit, have given me charge – judge the same as our colleagues, that heretics cannot hold communion with us, unless they shall be baptized with ecclesiastical baptism.

Junius of Neapolis99 said: From the judgment which we once determined on I do not recede, that we should baptize heretics who come to the Church.

Cyprian of Carthage said: The letter which was written to our colleague Jubaianus very fully expresses my opinion, that, according to evangelical and apostolic testimony, heretics, who are called adversaries of Christ and Antichrists, when they come to the Church, must be baptized with the one baptism of the Church, that they may be made of adversaries, friends, and of Antichrists, Christians.102

 

Elucidation.

(To them we have succeeded)

The theory of Cyprian is thus recognised in full council, by his colleagues, with respect to the unity of the Church Catholic. They have never heard of any counter theory, and they state it as a matter of course. Fortunatus of “Tuccaboris” had shortly before referred to the Church as “built upon a rock,” with evident reference to the faith, for he adds, “not upon heresy.” Of a perpetuated construction, of which any one bishop was the perpetuated foundation, nobody as yet seems to have dreamed. “Other foundation can no man lay than that is laid,” says St. Paul; viz., “Christ.” On Him, “the Stone, Elect, precious,” St. Peter and all the apostles (the prophets as well) are built as foundation-stones; and we also, as “lively stones,” are built upon that foundation,103 into a holy temple.

This Council of Carthage sustains Cyprian also in his judgment concerning the question of baptism, and it is a mistake to say that it was ever overruled. Compare St. Basil, Ad Amphilochium (Epist. Canonica prima, p. 19, vol. iii., ed. Paris, 1638), where he refers to Cyprian and Firmilian (“our Firmilian”) as “ancient men,” and treats the question as still an open one. 

 

 

FOOTNOTES

 

1 [On councils, see Oxford trans., pp. 232, 240.]

2 Of this council there exists no further memorials than such as have been here collected from Cyprian, and from St. Augustine, de Baptismo contra Donatistas, book iii. ch. iv., v., and vi., and book vii. ch. i.; and in these nothing else is contained than the judgments of the eighty-seven bishops on the nullity of baptism administered by heretics. If any one desires to see these judgements impugned, let him consult Augustine as above. The results of this council are given in Ep. lxxi. p. 378, supra.

3 Of course this implies a rebuke to the assumption of Stephen, [“their brother,” and forcibly contrasts the spirit of Cyprian with that of his intolerant compeer.].

4 [This, then, is the primitive idea of the relations existing, mutually, among bishops as bretheren.]

5 Scil. of Mauritania; possibly, says the Oxford translator, Bidil, Bita, or “urbs Abitensis.”

6 According to some editions, “the sacrilegious man,” etc.

7 “Sacramentum interrogat.”

8 By the despotism of Stephen.

9 A city of Zeugitana. Augustine calls this bishop Felix, and speaks of him as the first of that name who spoke. – Fell.

10 This is the Polycarp referred to in Ep. xliv. p. 322, supra. Adrumetum was a colony on the coast, about eighty-five miles from Carthage.

11 In Numidia.

12 In Mauritania Caesariensis.

13 [He has no idea that this voice proceeds from any one bishop.]

14 In Numidia.

15 [This appeal to scripture against Stephen must be noted, whatever we may think of his conclusions.]

16 Or Gilba.

17 Cirta Julia in Numidia.

18 In Numidia.

19 Ep. liii. p. 336, supra. Munnulus is mentioned as one of the bishops who write with Cyprian to Cornelius. He is there called “Monulus.”

20 Gerra.

21 [Testimony to the meaning of the Holy Catholic Church in the Nicene Creed.]

22 Perhaps Quidias in Mauritania Caesariensis.

23 In Numidia. Here was held the Donatist “Concilium Bagaiense” of 310 bishops (Oxford ed.).

24 In Numidia.

25 The See of St. Augustine in Numidia, 218 miles from Carthage, and 160 miles from Hippo Diarrhytus. See p. 571, infra.

26 Badea, or Badel, in Numidia.

27 In Zeugitana.

28 Tucca-terebinthina in Zeugitana.

29 [Evidently he never suspects that Stephen is the rock.]

30 Thuburbo, or Thuburbis, in Zeugitana.

31 A city in Numidia Byzacenae.

32 In Byzacena.

33 A city of Numidia Ptolemais.

34 [Stephen and those who accept his ideas.]

35 Or Macodama in Numidia.

36 Perhaps Nova Caesaris in Numidia.

37 In Zeugitana, on the borders of Tunis.

38 A colony variously called Tabraca or Tabathra.

39 Οὔθινα in Zeugitana.

40 Or Buruch, probably Bourka in Numidia.

41 This clause is omitted in the larger number of editions.

42 Sicca Veneria, a city of Zeugitana.

43 A city of Byzacena.

44 “Let the reader observe here, as elsewhere, that the word ‘Trinity’ is simply used for the persons of the Godhead.” (Oxford ed.).

45 A city of Numidia.

46 [Here is a concession that at least the local custom could be pleaded by Stephen.]

47 “Damatcore,” or “Vamaccore,” in Numidia.

48 [Here we may think as we choose as to this conclusion, but the appeal to Holy Scriptures proves that this is the only infallible authority.]

49 Mazula in Numidia.

50 A city of Byzacena.

51 Αέπτις μικρά – a city of Byzacena.

52 Tabora, a city of Mauritania Caesariensis.

53 A city of Byzacena.

54 A city of Zeugitana – “Sicilibra,” thirty-four miles from Carthage.

55 Probably “Garra,” a city of Mauritania Caesariensis, or “Garriana,” a city of Byzacena.

56 A city of Zeugitana, famous as being the place of Cato’s death, now called Byzerta.

57 Scil. “urbs,” a city of Byzacena. The epithet refers to its being a place frequented by the veterans of German cohorts, and distinguishes it from “Abbiritana.”

58 A city of Zeugitana.

59 Possibly “Lubertina.”

60 A city of Numidia.

61 A city of Byzacena.

62 Otherwise, “Bobba,” a city of Mauritania.

63 This seems to be “Ausana” or “Ausagga.”

64 The Oxford reads, “Another Saturninus.”

65 Manifestly, says the Oxford editor, this expression refers to “Jupiter the father of gods and men.”

66 A city of Numidia; the scene of Hannibal’s overthrow by Scipio.

67 [The Nicene Creed is emphatic in the article based on this idea; and it proves that the primitive discipline of penitence was not in those days a “sacrament of absolution,” to which all were compelled to submit. Private confessions seem to have been unknown.]

68 “Usilla,” a city of Byzacena.

69 Possibly, “Cerbaliana” in Byzacena.

70 [The bearings of this simple statement upon the later claims of Stephen’s See must not be overlooked.]

71 A city of Numidia Byzacenae.

72 A city of Zeugitana; some read “Tumida.”

73 A city of Zeugitana.

74 A city of Mauritania Caesariensis. Fell observes that in Numidia are many cities of the name of “Nova” or “Noba.”

75 A city of Zeugitana. there were two cities of the name – Βουλλαρία, or Bulla Regia, and Βουλλαμίνσα, or Bulla Minor. The latter is probably referred to.

76 Otherwise “Memosita,” a city of Zeugitana. It is also written “Membrosa.”

77 Probably “Byzacene.”

78 [Custom, then, was elsewhere established; and it ultimately prevailed; whether against truth or not, need not here be discussed.]

79 This is supposed to be “Autenti,” a city of Byzacene.

80 Supposed to be Aggiva.

81 Mention of the Bishop of Marcelliana is found in Notitia Episcopatus Africae.

82 A village belonging to Byzacene, seventy-five miles from Carthage.

83 A city of Byzacene.

84 Called in some editions “a martyr from the schismnatics.”

85 A city of Numidia.

86 [Noteworthy examples of episcopal modesty. In the colleges of bishops, however, it is now usual to call upon juniors first, that, if they should think differently from older bretheren, their free opinion need not be restrained by deference.]

87 A city of Zeugitana, called Diarrhytus because of the number of the streams of water in it. The name is otherwise read, “Hippo Diarrhytorum.”

88 A city of Zeugitana, sometimes written “Assapha.”

89 “Lambesa,” a city of Numidia.

90 A city of Numidia, otherwise Γαυσάφνα (Ptol.) and Γαζόφυλα (Procop.)

91 There are four cities in Africa of this name.

92 A city of Numidia, otherwise called “Octabum.”

93 A city of Numidia.

94 [This is Cyprian’s theory of the origin of the episcopate. Elucidation infra.]

95 A city of Byzacena.

96 This is otherwise called “Cululi,” a city of Byzacena.

97 This Litteus is mentioned in Ep. lxxvi. p. 420, supra.

98 A city of Numidia. A Roman colony was planted there under the Emperor Hadrian.

99 A city of Tripolis.

100 Probably the same to whom Ep. lxxiii. (p. 386, supra) was written.

101 A city of Tripolis, thus distinguished from Leptis parva.

102 [Here Cyprian sums up, and gives the sentence of the council, after the example of St. James, who presided in the Council of Jerusalem, Act_15:13, Act_15:19.]

103 See p. 522, sec. 16, supra. All this interprets the Petra, not “Petrus.”



Cyprian (Cont.)Treatises Attributed to Cyprian on Questionable Authority.

Translator’s Introduction.

The treatises which follow are usually classed under the doubtful works of Cyprian. Baluzius, however, gives the two first, On the Public Shows, and On the Glory of Martyrdom, among the genuine Opuscula, and says: “I have not thought it fit to prejudice any one amid the diversity of opinions on the subject, but have refrained from separating the following from the genuine works of the blessed martyr, especially since many have observed that there is no such difference of style in these writings as to justify the denial of their authorship to Cyprian.”

Of course the question is one almost entirely of criticism, and the translator leaves the discussion of it to abler hands. He ventures, however, to record his impression, that the style of the following writings throughout is more pretentious and laboured, and far more wordy and involved, than that of Cyprian’s undoubted works. With a more copious vocabulary, there is manifested less skill in the use of words; and if the text be not in some places most elaborately and unintelligibly corrupt, the accumulation of epithets, as well as their collocation, seems the very wantonness of rhetoric, The text, however, is undoubtedly far less to be depended upon than in the case of the genuine works.

The treatises On the Discipline and Benefit of Chastity and the Exhortation to Repentance are generally placed under the Opuscula dubia. The former was first edited by Baluzius, with the title “Epistle of an Unknown Author.” Its Cyprianic authorship was maintained by Bellarmin, Pamelius, and others; while Erasmus, Tillemont, and others have rejected it as spurious. The second treatise was first published by Joannes Chrysostomus Trombellius (in 1751), who regarded it as a genuine work of Cyprian’s. And indeed, as far as internal evidence goes, the treatise, consisting merely of a collection of quotations from Scripture, in the manner of the Testimonies against the Jews, may probably be attributed to him with as much reason as the Testimonies.

It is, however, right to add, that Professor Blunt quotes from the Treatise an the Glory of Martyrdom as being Cyprian’s, without referring to any doubts on the subject.1

 

On the Public Shows.2

Argument.3 — The Writer First of All Treats Against Those Who Endeavoured to Defend the Public Exhibitions of the Heathens by Scriptural Authority; and He Proves That, Although They Are Never Prohibited by the Express Words of Scripture, yet That They Are Condemned in the Scriptural Prohibition of Idolatry, from the Fact That There Is No Kind of Public Show Which Is Not Consecrated to Idols.4

 

1. Cyprian to the congregation who stand fast in the Gospel, sends greeting. As it greatly saddens me, and deeply afflicts my soul, when no opportunity of writing to you is presented to me, for it is my loss not to hold converse with you; so nothing restores to me such joyfulness and hilarity, as when that opportunity is once more afforded me. I think that I am with you when I am speaking to you by letter. Although, therefore, I know that you are satisfied that what I tell you is even as I say, and that you have no doubt of the truth of my words, nevertheless an actual proof will also attest the reality of the matter. For my affection (for you) is proved, when absolutely no opportunity (of writing) is passed over. However certain I may be, then, that you are no less respectable in the conduct of your life than faithful in respect of your sacramental vow;5 still, since there are not wanting smooth-tongued advocates of vice, and indulgent patrons who afford authority to vices, and, what is worse, convert the rebuke of the heavenly Scriptures into an advocacy of crimes; as if the pleasure derived from the public exhibitions might be sought after as being innocent, by way of a mental relaxation; — for thereby the vigour of ecclesiastical discipline is so relaxed, and is so deteriorated by all the languor of vice that it is no longer apology, but authority, that is given for wickedness, — it seemed good in a few words not now to instruct you, but to admonish you who are instructed, lest, because the wounds are badly bound up, they should break through the cicatrix of their closed soundness. For no mischief is put an end to with so much difficulty but that its recurrence is easy, so long as it is both maintained by the consent, and caressed by the excuses [Elucidation I.] of the multitude.

 

2. Believers, and men who claim for themselves the authority of the Christian name, are not ashamed — are not, I repeat, ashamed to find a defence in the heavenly Scriptures for the vain superstitions associated with the public exhibitions of the heathens, and thus to attribute divine authority to idolatry. For how is it, that what is done by the heathens in honour of any idol is resorted to in a public show by faithful Christians, and the heathen idolatry is maintained, and the true and divine religion is trampled upon in contempt of God? Shame binds me to relate their pretexts and defences in this behalf. “Where,” say they, “are there such Scriptures? where are these things prohibited? On the contrary, both Elias is the charioteer of Israel, and David himself danced before the ark. We read of psalteries, horns,6 trumpets, drums, pipes, harps, and choral dances. Moreover, the apostle, in his struggle, puts before us the contest of the Caestus, and of our wrestle against the spiritual things of wickedness. Again, when he borrows his illustrations from the racecourse, he also proposes the prize of the crown. Why, then, may not a faithful Christian man gaze upon that which the divine pen might write about?” At this point I might not unreasonably say that it would have been far better for them not to know any writings at all, than thus to read the Scriptures.7 For words and illustrations which are recorded by way of exhortation to evangelical virtue, are translated by them into pleas for vice; because those things are written of, not that they should be gazed upon, but that a greater eagerness might be aroused in our minds in respect of things that will benefit us, seeing that among the heathens there is manifest so much eagerness in respect of things which will be of no advantage.

 

3. These are therefore an argument to stimulate virtue, not a permission or a liberty to look upon heathen error, that by this consideration the mind may be more inflamed to Gospel virtue for the sake of the divine rewards, since through the suffering of all these labours and pains it is granted to attain to eternal benefits. For that Elias is the charioteer of Israel is no defence for gazing upon the public games; for he ran his race in no circus. And that David in the presence of God led the dances, is no sanction for faithful Christians to occupy seats in the public theatre; for David did not twist his limbs about in obscene movements, to represent in his dancing the story of Grecian lust. Psalteries, horns, pipes, drums, harps, were used in the service of the Lord, and not of idols. Let it not on this account be objected that unlawful things may be gazed upon; for by the artifice of the devil these are changed from things holy to things unlawful. Then let shame demur to these things, even if the Holy Scriptures cannot. For there are certain things wherein the Scripture is more careful in giving instruction. Acquiescing in the claim of modesty, it has forbidden more where it has been silent. The truth, if it descended low enough to deal with such things, would think very badly of its faithful votaries. For very often, in matters of precept, some things are advantageously said nothing about; they often remind when they are expressly forbidden. So also there is an implied silence even in the writings of the Scripture; and severity speaks in the place of precepts; and reason teaches where Scripture has held its peace. Let every man only take counsel with himself, and let him speak consistently with the character of his profession,8 and then he will never do any of these things.9 For that conscience will have more weight which shall be indebted to none other than itself.

 

4. What has Scripture interdicted? Certainly it has forbidden gazing upon what it forbids to be done. It condemned, I say, all those kinds of exhibitions when it abrogated idolatry — the mother of all public amusements,10 whence these prodigies of vanity and lightness came. For what public exhibition is without an idol? what amusement without a sacrifice? what contest is not consecrated to some dead person? And what does a faithful Christian do in the midst of such things as these? If he avoids idolatry, why does he11 who is now sacred take pleasure in things which are worthy of reproach? Why does he approve of superstitions which are opposed to God, and which he loves while he gazes upon them? Besides, let him be aware that all these things are the inventions of demons, not of God. He is shameless who in the church exorcises demons while he praises their delights in public shows; and although, once for all renouncing him, he has put away everything in baptism, when he goes to the devil’s exhibition after (receiving) Christ, he renounces Christ as much as (he had done) the devil. Idolatry, as I have already said, is the mother of all the public amusements; and this, in order that faithful Christians may come under its influence, entices them by the delight of the eyes and the ears. Romulus was the first who consecrated the games of the circus to Consus as the god of counsel, in reference to the rape of the Sabine women. But the rest of the scenic amusements were provided to distract the attention of the people while famine invaded the city, and were subsequently dedicated to Ceres and Bacchus, and to the rest of the idols and dead men. Those Grecian contests, whether in poems, or in instrumental music, or in words, or in personal prowess, have as their guardians various demons; and whatever else there is which either attracts the eyes or allures the ears of the spectators, if it be investigated in reference to its origin and institution, presents as its reason either an idol, or a demon, or a dead man. Thus the devil, who is their original contriver, because he knew that naked idolatry would by itself excite repugnance, associated it with public exhibitions, that for the sake of their attraction it might be loved.

 

5. What is the need of prosecuting the subject further, or of describing the unnatural kinds of sacrifices in the public shows, among which sometimes even a man becomes the victim by the fraud of the priest, when the gore, yet hot from the throat, is received in the foaming cup while it still steams, and, as if it were thrown into the face of the thirsting idol, is brutally drunk in pledge to it; and in the midst of the pleasures of the spectators the death of some is eagerly besought, so that by means of a bloody exhibition men may learn fierceness, as if a man’s own private frenzy were of little account to him unless he should learn it also in public? For the punishment of a man, a rabid wild beast is nourished with delicacies, that he may become the more cruelly ferocious under the eyes of the spectators. The skilful trainer instructs the brute, which perhaps might have been more merciful had not its more brutal master taught it cruelty. Then, to say nothing of whatever idolatry more generally recommends, how idle are the contests themselves; strifes in colours, contentions in races, acclamations in mere questions of honour; rejoicing because a horse has been more fleet, grieving because it was more sluggish, reckoning up the years of Cattle, knowing the consuls under whom they ran, learning their age, tracing their breed, recording their very grandsires and great-grand-sires! How unprofitable a matter is all this; nay, how disgraceful and ignominious! This very man, I say, who can compute by memory the whole family of his equine race, and can relate it with great quickness without interfering with the exhibition — were you to inquire of this man who were the parents of Christ, he cannot tell, or he is the more unfortunate if he can. But if, again, I should ask him by what road he has come to that exhibition, he will confess (that he has come) by the naked bodies of prostitutes and of profligate women, by (scenes of) public lust, by public disgrace, by vulgar lasciviousness, by the common contempt of all men. And, not to object to him what perchance he has done, still he has seen what was not fit to be done, and he has trained his eyes to the exhibition of idolatry by lust: he would have dared, had he been able, to take that which is holy into the brothel with him; since, as he hastens to the spectacle when dismissed from the Lord’s table, and still bearing within him, as often occurs, the Eucharist, that unfaithful man has carried about the holy body of Christ among the filthy bodies of harlots, and has deserved a deeper condemnation for the way by which he has gone thither, than for the pleasure he has received from the exhibition.

 

6. But now to pass from this to the shameless corruption of the stage. I am ashamed to tell what things are said; I am even ashamed to denounce the things that are done — the tricks of arguments, the cheatings of adulterers, the immodesties of women, the scurrile jokes, the sordid parasites, even the toga’d fathers of families themselves, sometimes stupid, sometimes obscene, but in all cases dull, in all cases immodest. And though no individual, or family, or profession, is spared by the discourse12 of these reprobates, yet every one flocks to the play. The general infamy is delightful to see or to recognise; it is a pleasure, nay, even to learn it. People flock thither to the public disgrace of the brothel for the teaching of obscenity, that nothing less may be done in secret than what is learnt in public; and in the midst of the laws themselves is taught everything that the laws forbid. What does a faithful Christian do among these things, since he may not even think upon wickedness? Why does he find pleasure in the representations of lust, so as among them to lay aside his modesty and become more daring in crimes? He is learning to do, while he is becoming accustomed to see. Nevertheless, those women whom their misfortune has introduced and degraded to this slavery, conceal their public wantonness, and find consolation for their disgrace in their concealment. Even they who have sold their modesty blush to appear to have done so. But that public prodigy is transacted in the sight of all, and the obscenity of prostitutes is surpassed. A method is sought to commit adultery with the eyes. To this infamy an infamy fully worthy of it is super added: a human being broken down in every limb, a man melted to something beneath the effeminacy of a woman, has found the art to supply language with his hands; and on behalf of one — I know not what, but neither man nor woman — the whole city is in a state of commotion, that the fabulous debaucheries of antiquity may be represented in a ballet. Whatever is not lawful is so beloved, that what had even been lost sight of by the lapse of time is brought back again into the recollection of the eyes.

 

7. It is not sufficient for lust to make use of its present means of mischief, unless by the exhibition it makes its own that in which a former age had also gone wrong. It is not lawful, I say, for faithful Christians to be present; it is not lawful, I say, at all, even for those whom for the delight of their ears Greece sends everywhere to all who are instructed in her vain arts. [compare Clement, vol. 2. p. 248, notes 75, 76 and 79.] One imitates the hoarse warlike clangours of the trumpet; another with his breath blowing into a pipe regulates its mournful sounds; another with dances, and with the musical voice of a man, strives with his breath, which by an effort he had drawn from his bowels into the upper parts of his body, to play upon the stops of pipes; now letting forth the sound, and now closing it up inside, and forcing it into the air by certain openings of the stops; now breaking the sound in measure, he endeavours to speak with his fingers, ungrateful to the Artificer who gave him a tongue. Why should I speak of comic and useless efforts? Why of those great tragic vocal ravings? Why of strings set vibrating with noise? These things, even if they were not dedicated to idols,13 ought not to be approached and gazed upon by faithful Christians; because, even if they were not criminal, they are characterized by a worthlessness which is extreme, and which is little suited to believers.

 

8. Now that other folly of others is an obvious source of advantage to idle men; and the first victory is for the belly to be able to crave food beyond the human limit, — a flagitious traffic for the claim to the crown of gluttony: the wretched face is hired out to bear wounding blows, that the more wretched belly may be gorged. How disgusting, besides, are those struggles! Man lying below man is enfolded in abominable embraces and twinings. In such a contest, whether a man looks on or conquers, still his modesty is conquered. Behold, one naked man bounds forth towards you; another with straining powers tosses a brazen ball into the air. This is not glory, but folly. In fine, take away the spectator, and you will have shown its emptiness. Such things as these should be avoided by faithful Christians, as I have frequently said already; spectacles so vain, so mischievous, so sacrilegious, from which both our eyes and our ears should be guarded. We quickly get accustomed to what we hear and what we see. For since man’s mind is itself drawn towards vice, what will it do if it should have inducements of a bodily nature as well as a downward tendency in its slippery will? What will it do if it should be impelled from without?14 Therefore the mind must be called away from such things as these.

 

9. The Christian has nobler exhibitions, if he wishes for them. He has true and profitable pleasures, if he will recollect himself. And to say nothing of those which he cannot yet contemplate, he has that beauty of the world to look upon and admire. [compare Clement, vol. 2. p. 256, and note 94.] He may gaze upon the sun’s rising, and again on its setting, as it brings round in their mutual changes days and nights; the moon’s orb, designating in its waxings and warnings the courses of the seasons; the troops of shining stars, and those which glitter from on high with extreme mobility, — their members divided through the changes of the entire year, and the days themselves with the nights distributed into hourly periods; the heavy mass of the earth balanced by the mountains, and the flowing rivers with their sources; the expanse of seas, with their waves and shores; and meanwhile, the air, subsisting equally everywhere in perfect harmony, expanded in the midst of all, and in concordant bonds animating all things with its delicate life, now scattering showers from the contracted clouds, now recalling the serenity of the sky with its refreshed purity; and in all these spheres their appropriate tenants — in the air the birds, in the waters the fishes, on the earth man. Let these, I say, and other divine works, be the exhibitions for faithful Christians. What theatre built by human hands could ever be compared to such works as these? Although it may be reared with immense piles of stones, the mountain crests are loftier; and although the fretted roofs glitter with gold, they will be surpassed by the brightness of the starry firmament.15 Never will any one admire the works of man, if he has recognised himself as the son of God. He degrades himself from the height of his nobility, who can admire anything but the Lord.

 

10. Let the faithful Christian, I say, devote himself to the sacred Scriptures,16 and there he shall find worthy exhibitions for his faith. He will see God establishing His world, and making not only the other animals, but that marvellous and better fabric of man. He will gaze upon the world in its delightfulness, righteous shipwrecks, the rewards of the good, and the punishments of the impious, seas drained dry by a people, and again from the rock seas spread out by a people. He will behold harvests descending from heaven, not pressed in by the plough; rivers with their hosts of waters bridled in, exhibiting dry crossings. He will behold in some cases faith struggling with the flame, wild beasts overcome by devotion and soothed into gentleness. He will look also upon souls brought back even from death. Moreover, he will consider the marvellous souls brought back to the life of bodies which themselves were already consumed. And in all these things he will see a still greater exhibition — that devil who had triumphed over the whole world lying prostrate under the feet of Christ. How honourable is this exhibition, brethren! how delightful, how needful ever to gaze upon one’s hope, and to open our eyes to one’s salvation! This is a spectacle which is beheld even when sight is lost. This is an exhibition which is given by neither praetor nor consul, but by Him who is alone and above all things, and before all things, yea, and of whom are all things, the Father of our Lord Jesus Christ, to whom be glory and honour for ever and ever. I bid you, brethren, ever heartily farewell. Amen.17 

 

 

FOOTNOTES

 

1 [A strong testimony in its favour. It is quite possible that the less worthy portions are corrupt interpolations.]

2 [See Ben Jonson, Volpone, Ep. Dedicatory.]

3 Obviously imitating Tertullian’s treatise De Spectaculis. [See vol. 3. p. 79.]

4 He then prosecutes the subject, by going through the several kinds of public exhibitions, and sets forth, a little more diffusely than the Epistle to Donatus, what risks are incurred by the spectators, and especially in respect of those exhibitions wherein, as he says, “representations of lust convey instruction in obscenity.” Finally, he briefly enumerates such exhibitions as are worthy of the interest of a Christian man, and in which he ought rightfully to find pleasure. [For Epistle to Donatus, see p. 275, supra.]

5 “In sacramento.”

6 “Nabla.”

7 [In Edin. trans. needlessly “the writings of the Scriptures.”]

8 “Cum persona professionis suae loqatur.”

9 Baluzius reads with less probability “indecorum,” “anything unbecoming.” The reading adopted in the text is, according to Fell, “inde eorum.”

10 Vid. Ovid’s Fasti, lib. v.

11 The Oxford text here has the reading, “Why does he speak of it? why does he,” etc.

12 [It is painful to recognise, in the general licence of the press in our country, this very feature of a corrupt civilization, — a delight in scandal, and in the invasion of homes and private affairs, for the gratification of the popular appetite.]

13 [This touches a point important to the modern question. It is said, “Oh! but these fathers denounced only those heathen spectacles of which idolatry was part,” etc. The reply is sufficiently made by our author.]

14 There is much confusion in the reading of this passage, which the original runs, according to Baluzius: “Nam cum mens hominis ad vitia ipsa ducatur, quid faciet, si habuerit exempla naturae coporis lubrica quae sponte corruit? Quid faciet si fuerit impulsa?”

15 [De Maistre, who is a Christian, with all his hereditary prejudice and enslavement, has a fine passage in the opening of his Soirées de St. Pètersbourg, which the reader will enjoy. It concludes with this saying: “Les coeurs pervers n’ont jamais de belles nuits ni de beaux jours.” P.7. vol. i. See vol. 4. p. 173, this series.]

16 [Always the sacred Scriptures are held up as capable of yielding delight as well as profit to the believer. The works of God and His word go together Col_3:16.]

17 [There is much in the above treatise which is not unworthy of Cyprian. Ass to questions of authenticity, however, experts alone should venture upon an opinion. Non nobis tantas componere lites.]



Cyprian (Cont.)Treatises Attributed to Cyprian on Questionable Authority. (Cont.)

On the Glory of Martyrdom.18

Argument. — The Glory of Martyrdom, — Namely, What Martyrdom Is, How Great It Is, and of What Advantage It Is. By Similitudes, and by Argument Deduced from the Daily Deaths, the Author Exhorts to a Joyous Submission to Death for Christ’s Sake.19 Among the Benefits of Martyrdom He Maintains That Without Experience of the Universal Suffering That Prevails, the Propitiation of Christ Crowns Martyrs in Such a Way That His Saying About the Very Last Farthing Is Not Applicable to Them.

 

1. Although, beloved brethren, it is unfitting, while my speaking to you receives this indulgence, to profess any trepidation, and it very little becomes me to diminish the glory of so great a devotion by the confession of an incipient doubt; yet at the same time I say that my mind is divided by that very deliberation, being influenced by the desire of describing the glory, and restrained from speaking by the magnitude of the virtue (to be described); since it is either not becoming to be silent, or it is perilous to say too little, save that to one who is tossing in doubt this consideration alone is helpful, that it would appear easy for him to be pardoned who has not feared to dare. Wherefore, beloved brethren, although my mental capacity is burdened by the importance of the subject in such a way, that in proportion as it puts itself forth in declaring the dignity of martyrdom, in that degree it is overwhelmed by the very weight of the glory, and by its estimation of all those things concerning which, when it speaks most, it fails, by its address being weakened, and broken, and self-entangled, and does not with free and loosened reins display the might of such glory in the liberal eloquence of discourse; yet, if I am not mistaken, some power there will be in my utterance, which, when fortified by the appeal of the work itself, may here and there pour forth what the unequal consciousness of my ability withheld from my words. Since, therefore, beloved brethren, involved as we are in affairs so many and important, we are endeavouring with all eagerness and labour to confirm the excellent and most beautiful issues of salvation, I do not fear being so deterred by any slothful dread as to be withheld or rendered powerless; since, if any one should desire to look into that of which we are considering, the hope of devotion being taken into account, and the very magnitude of the thing being weighed, he would rather wonder that I could have dared at all, in a matter wherein both the vastness of the subject oppressed me, and the earnestness of its own desire drove my mind, confused with its joy, into mental difficulties. For who is there whom such a subject would not alarm? who is there whom it would not overthrow with the fear of its own wonder!

 

2. For there is indeed, unless I am mistaken, even in the very power of conscience, a marvellous fear which at once disturbs and inflames us; whose power, the more closely you look into, the more the dreadful sense of its obligation is gathered from its very aspect of venerable majesty. For assuredly you ought to consider what glory there is in expiating any kind of defilement of life, and the foulness of a polluted body, and the contagions gathered from the long putrefaction of vices, and the worldly guilt incurred by so great a lapse of time, by the remedial agency of one stroke, whereby both reward may be increased, and guilt may be excluded. Whence every perfection and condition of life is included in martyrdom. This is the foundation of life and faith, this is the safeguard of salvation, this is the bond of liberty and honour; and although there are also other means whereby the light may be attained, yet we more easily arrive at nearness to the promised reward, by help of these punishments, which sustain us.

 

3. For consider what glory it is to set aside the lusts of this life, and to oppose a mind withdrawn from all commerce with nature and the world, to all the opposition of the adversary, and to have no dread of the cruelty of the torturer; that a man should be animated by the suffering whereby he might be believed to be destroyed, and should take to himself, as an enhancement of his strength, that which the punisher thinks will aggravate his torments. For although the hook, springing forth from the stiffening ribs, is put back again into the wound, and with the repeated strokes of the whip the returning lash20 is drawn away with the rent portions of the flesh; still he stands immoveable, the stronger for his sufferings, revolving only this in his mind, that in that brutality of the executioners Christ Himself is suffering21 more in proportion to what he suffers. For since, if he should deny the Lord, he would incur guilt on His behalf for whom he ought to have overcome, it is essential that He should be seen to bear all things to whom the victory is due, even in the suffering.

 

4. Therefore, since martyrdom is the chief thing, there are three points arising out of it on which we have proposed to ourselves to speak: What it is, how great it is, and of what advantage it is. What, then, is martyrdom? It is the end of sins, the limit of dangers, the guide of salvation, the teacher of patience, the home of life, on the journey to which those things moreover befall which in the coming crisis might be considered torments. By this also testimony is borne to the Name, and the majesty of the Name is greatly enhanced: not that in itself that majesty can be diminished, or its magnitude detracted from, by the guilt of one who denies it; but that it redounds to the increase of its glory, when the terror of the populace that howls around is giving to suffering, fearless minds, and by the threats of snarling hatred is adding to the title whereby Christ has desired to crown the man, that in proportion as he has thought that he conquered, in that proportion his courage has grown in the struggle. It is then, therefore, that all the vigour of faith is brought to bear, then facility of belief is approved, when you encounter the speeches and the reproaches of the rabble,22 and when you strengthen yourself by a religious mind against those madnesses of the people, — overcoming, that is, and repelling whatever their blasphemous speech may have uttered to wrong Christ in your person; as when the resisting breakwater repels the adverse sea, although the waves dash and the rolling water again and again beats upon it, yet its immoveable strength abides firm, and does not yield even when covered over by the waves that foam around, until its force is scattered over the rocks and loses itself, and the conquered billow lying upon the rocks retires forth into the open spaces of the shore.

 

5. For what is there in these speeches other than empty discourse, and senseless talk, and a depraved pleasure in meaningless words? As it is written: “They have eyes, and they see not; ears have they, and they hear not.” (Psa_113:1-9:13) “Their foolish heart is made sluggish, lest at any time they should be converted, and I should heal them.” (Isa_6:10) For there is no doubt but that He said this of all whose hardened mind and obstinate brutality of heart is always driven away and repugnates from a vital devotion, folly leading them, madness dragging them, in fine, every kind of ferocity enraging them, whereby they are instigated as well as carried away, so that in their case their own deeds would be sufficient for their punishment, their guilt would burden the very penalty of the persecution inflicted.

 

6. The whole of this tends to the praise of martyrdom, the whole illuminates the glory of suffering wherein the hope of time future is beheld, wherein Christ Himself is engaged, of whom are given the examples that we seek, and whose is the strength by which we resist. And that in this behalf something is supplied to us to present, is surely a lofty and marvellous condescension, and such as we are able neither mentally to conceive nor fully to express in words. For what could He with His liberal affection bestow upon us more, than that He should be the first to show forth in Himself what He would reward with a crown in others? He became mortal that we might be immortal, and He underwent the issue of human destiny, by whom things human are governed; and that He might appear to have given to us the benefit of His having suffered, He gave us confession. He suggested martyrdoms; finally, He, by the merits of His nativity, imputed all those things whereby the light (of life) may be quenched, to a saving remedy, by His excellent humility, by His divine strength. Whoever have deserved to be worthy of this have been without death, have overcome all the foulest stains of the world, having subdued the condition of death.

 

7. For there is no doubt how much they obtain from the Lord, who have preferred God’s name to their own safety, so that in that judgment-day their blood-shedding would make them better, and the blood spill would show them to be spotless. Because death makes life more complete, death rather leads to glory. Thus, whenever on the rejoicing wheat-stalks the ears of corn distended by rains grow full, the abundant harvests are forced23 by the summer; thus, as often as the vine is pruned by the knife from the tendrils that break forth upon it, the bunch of grapes is more liberally clothed. For whatever is of advantage by its injury turns out for the increase of the time to come; just as it has often been of avail to the fields to let loose the flames, that by the heat of the wandering conflagration the blind breathing-holes of the earth might be relaxed. It has been useful to parch the light stalks with the crackling fire, that the pregnant cornfield might raise itself higher, and a more abundant grain might flourish on the breeding stems. Therefore such also is first of all the calamity, and by and by the fruit of martyrdom, that it so contemns death, that it may preserve life in death.

 

8. For what is so illustrious and sublime, as by a robust devotion to preserve all the vigour of faith in the midst of so many weapons of executioners? What so Meat and honourable, as in the midst of so many swords of the surrounding guards, again and again to profess in repeated words the Lord of one’s liberty and the author of one’s salvation? — and especially if you set before your eyes that there is nothing more detestable than dishonour, nothing baser than slavery, that now you ought to seek nothing else, to ask for nothing else, than that you should be snatched from the slaughters of the world, be delivered from the ills of the world, and be engaged only as an alien from the contagion of earth, among the ruins of a globe that is speedily to perish? For what have you to do with this light, if you have the promise of an eternal light? What interest have you in this commerce of life and nature, if the amplitude of heaven is awaiting you? Doubtless let that lust of life keep hold, but let it be of those whom for unatoned sin the raging fire will torture with eternal vengeance for their crimes. Let that lust of life keep hold, but let it be of those to whom it is both a punishment to die, and a torment to endure (after death). But to you both the world itself is subjected, and the earth yields, if, when all are dying, you are reserved for this fate of being a martyr. Do we not behold daily dyings? We behold new kinds of death of the body long worn out with raging diseases, the miserable results of some plague hitherto unexperienced; and we behold the destruction of wasted cities, and hence we may acknowledge how great is to be considered the dignity of martyrdom, to the attainment of the glory of which even the pestilence is beginning to compel us.24

 

9. Moreover, beloved brethren, regard, I beseech you, this consideration more fully; for in it both salvation is involved, and sublimity accounted of, although I am not unaware that you abundantly know that we are supported by the judgments of all who stand fast, and that you are not ignorant that this is the teaching handed down to us, that we should maintain the power of so great a Name without any dread of the warfare; because we whom once the desire of an everlasting remembrance has withheld from the longing for this light, and whom the anticipations of the future have wrenched away, and whom the society of Christ so longed for has kept aloof from all wickedness, shrink from offering our soul to death except it be in the way of yielding to a mischief, and that those benefits of God must no longer be retained and clung to by us, since beyond the burning up of these things the reward is so great as that human infirmity can hardly attain sufficiently to speak of it. Heaven lies open to our blood; the dwelling-place of Gehenna gives way to our blood; and among all the attainments of glory, the title of blood is sealed as the fairest, and its crown is designated as most complete.

 

10. Thus, whenever the soldier returns from the enemy laden with triumphant spoils, he rejoices in his wounds. Thus, whenever the sailor, long harassed with tempests, arrives at safe shores, he reckons his happiness by the dangers that he has suffered. For, unless I am mistaken, that is assuredly a joyous labour whereby safety is found. Therefore all things must be suffered, all things must be endured; nor should we desire the means of rejoicing for a brief period, and being punished with a perpetual burning. For you ought to remember that you are bound, as it were, by a certain federal paction, out of which arises the just condition either of obtaining salvation, or the merited fearfulness of punishment. You stand equally among adverse things and prosperous, in the midst of arms and darts; and on the one hand, worldly ambition, on the other heavenly greatness, incites you.

 

11. If you fear to lose salvation, know that you can die; and, moreover, death should be contemned by you, for whom Christ was slain. Let the examples of the Lords passion, I beseech you, pass before your eyes; let the offerings, and the rewards, and the distinctions prepared come together before you, and look carefully at both events, how great a difficulty they have between them. For you will not be able to confess unless you know what a great mischief you do if you deny. Martyrs rejoice in heaven; the fire will consume those who are enemies of the truth. The paradise of God blooms for the witnesses; Gehenna will enfold the deniers, and eternal fire will burn them up. And, to say nothing of other matters, this assuredly ought rather to urge us, that the confession of one word is maintained by the everlasting confession of Christ; as it is written, “Whosoever shall confess me on earth before men, him also will I confess before my Father, and before His angels.” (Luk_22:8) To this are added, by way of an enhancement of glory, the adornments of virtue; for He says, “The righteous shall shine as sparks that run to and fro among the stubble; they shall judge the nations, and shall have dominion over the peoples.” (Wisdom of Solomon 3:7) 

 

12. For it is a great glory, beloved brethren, to adorn the life of eternal salvation with the dignity of suffering: it is a great sublimity before the face of the Lord, and under the gaze of Christ, to contemn without a shudder the torments inflicted by human power. Thus Daniel, by the constancy of his faith, overcame the threats of the king and the fury of raging lions, in that he believed that none else than God was to be adored. Thus, when the young men were thrown into the furnace, the fire raged against itself, because, being righteous, they endured the flames, and guarded against those of Gehenna, by believing in God, whence also they received things worthy of them: they were not delayed to a future time: they were not reserved for the reward of eternal salvation. God saw their faith; that what they had promised to themselves to see after their death, they merited to see in their body. For how great a reward was given them in the present tribulation could not be estimated. If there was cruelty, it gave way; if there was flame, it stood still. For there was one mind to all of them, which neither violence could break down nor wrath could subvert; nor could the fear of death restrain them from the obedience of devotion. Whence by the Lord’s grace it happened, that in this manner the king himself appeared rather to be punished in those men (who were slain), whilst they escape whom he had thought to slay.

 

13. And now, beloved brethren, I shall come to that point whence I shall very easily be able to show you how highly the virtue of martyrdom is esteemed, which, although it is well known to all, and is to be desired on account of the insignia of its inborn glory, yet in the desire of its enjoyment has received more enhancement from the necessity of the times. Because if any one be crowned at that season in which he supposes himself to be crowned, if perchance he should die, he is greatly rewarded. Therefore, sublime and illustrious as martyrdom is, it is the more needful now, when the world itself is turned upside down, and, while the globe is partially shattered, failing nature is giving evidence of the tokens of its final destruction. For the rain-cloud hangs over us in the sky, and the very air stretches forth the mournful rain (curtain); and as often as the black tempest threatens the raging sea, the glittering lightning-flashes glow terribly in the midst of the opening darkness of the clouds. Moreover, when the deep is lashed into immense billows, by degrees the wave is lifted up, and by degrees the foam whitens, until at length you behold it rush in such a manner, that on those rocks on which it is hurled, it throws its foam higher than the wave that was vomited forth by the swelling sea. You read that it is written, that we must pay even the uttermost farthing. But the martyrs alone are relieved of this obligation; because they who trust to their desires for eternal salvation, and have overcome their longings for this life, have been made by the Lord’s precepts free from the universal suffering.25 Therefore from this especially, beloved brethren, we shall be able to set forth what great things the virtue of martyrdom is able to fulfil.

 

14. And, to pass over everything else, we ought to remember what a glory it is to come immaculate to Christ — to be a sharer in His suffering, and to reign in a perpetual eternity with the Lord — to be free from the threatening destruction of the world, and not to be mixed up with the bloody carnage of wasting diseases in a common lot with others; and, not to speak of the crown itself, if, being situated in the midst of these critical evils of nature, you had the promise of an escape from this life, would you not rejoice with all your heart? If, I say, while tossing amid the tempests of this world, a near repose should invite you, would you not consider death in the light of a remedy? Thus, surrounded as you are with the knives of the executioners, and the instruments of testing tortures, stand sublime and strong, considering how great is the penalty of denying, in a time when you are unable to enjoy, the world for the sake of which you would deny, because indeed the Lord knew that cruel torments and mischievous acts of punishment would be armed against us for our destruction, in order that He might make us strong to endure them all. “My son, says He, “if thou come to serve God, stand fast in righteousness, and fear, and prepare thy soul for temptation.” (Sirach 2:1) Moreover, also, the blessed Apostle Paul exclaimed, and said, “To me to live is Christ, and to die is gain.” (Phi_1:21)

 

15. Wherefore, beloved brethren, with a firm faith, with a robust devotion, with a virtue opposed to the fierce threatenings of the world, and the savage murmurs of the attending crowds, we must resist and not fear, seeing that ours is the hope of eternity and heavenly life, and that our ardour is inflamed with the longing for the light, and our salvation rejoices in the promise of immortality. But the fact that our hands are bound with tightened bonds, and that heavy links fastened round our necks oppress us with their solid weight, or that our body strained on the rack hisses on the red-hot plates, is not for the sake of seeking our blood, but for the sake of trying us.26 For in what manner should we be able to recognise even the dignity of martyrdom, if we were not constrained to desire it, even at the price of the sacrifice of our body? I indeed have known it, and I am not deceived in the truth of what I say, when the cruel hands of the persecutors were wrenching asunder the martyr’s limbs, and the furious torturer was ploughing up his lacerated muscles, and still could not overcome him. I have known it by the words of those who stood around.27 “This is a great matter. Assuredly I know not what it is — that he is not subdued by suffering, that he is not broken down by wearing torments.” Moreover, there were other words of those who spoke: “And yet I believe he has children: for he has a wife associated with him in his house; and yet he does not give way to the bond of his offspring, nor is he withdrawn by the claim of his family affection from his stedfast purpose. This matter must be known, and this strength must be investigated, even to the very heart; for that is no trifling confession, whatever it may be, for which a man suffers, even so as to be able to die.”

 

16. Moreover, beloved brethren, so great is the virtue of martyrdom, that by its means even he who has wished to slay you is constrained to believe. It is written, and we read: “Endure in suffering, and in thy humiliation have patience, because gold and silver are tried by the fire.” (Sirach 2:4) Since, therefore, the Lord proves us by earthly temptations, and Christ the Judge weighs us by these worldly ills, we must congratulate ourselves, and rejoice that He does not reserve us for those eternal destructions, but rejoices over us as purged from all contagion. But from those whom He adopts as partners of His inheritance, and is willing to receive into the kingdom of heaven, what else indeed does He ask than a walk in integrity? He Himself has said that all things are His, both those things which are displayed upon the level plains, and which lift themselves up into sloping hills; and moreover, whatever the greatness of heaven surrounds, and what the gliding water embraces in the circumfluent ocean. But if all things are within His ken, and He does not require of us anything but sincere actions, we ought, as He Himself has said, to be like to gold. Because, when you behold in the glistening ore28 the gold glittering under the tremulous light, and melting into a liquid form by the roaring flames (for this also is generally the care of the workmen), whenever from the panting furnaces is vomited forth the glowing fire, the rich flame is drawn away from the access of the earth in a narrow channel, and is kept back by sand from the refluent masses of earth. Whence it is necessary to suffer all things, that we may be free from all wickedness, as He has said by His prophet: “And though in the sight of men they have suffered torments, yet is their hope full of immortality; and being vexed in a few things, they shall be well rewarded in many things, because God has tried them, and has found them worthy of Himself, and has received them as a sacrifice of burnt-offering.” (Wisdom of Solomon 3:4)

 

17. But if ambitious dignity deter you, and the amount of your money heaped up in your stores influence you — a cause which ever distracts the intentions of a virtuous heart, and assails the soul devoted to its Lord with a fearful trembling — I beg that you would again refer to the heavenly words. For it is the very voice of Christ who speaks, and says, “Whosoever shall lose his life for my name’s sake, shall receive in this world a hundred fold, and in the world to come shall possess eternal life.” (Mat_10:39) And we ought assuredly to reckon nothing greater, nothing more advantageous, than this. For although in the nature of your costly garments the purple dye flows into figures, and in the slackening threads the gold strays into a pattern, and the weighty metals to which you devote yourselves are not wanting in your excavated treasures; still, unless I am mistaken, those things will be esteemed vain and purposeless, if, while all things else are added to you, salvation alone is found to be wanting; even as the Holy Spirit declares that we can give nothing in exchange for our soul. For He says, “If you should gain the whole world, and lose your own soul, what shall it profit you, or what exchange shall a man give for his soul?” (Mat_15:26) For all those things which we behold are worthless, and such as resting on weak foundations, are unable to sustain the weight of their own mass. For whatever is received from the world is made of no account by the antiquity of time. Whence, that nothing should be sweet or dear that might be preferred to the desires of eternal life, things which are of personal right and individual law are cut off by the Lord’s precepts; so that in the undergoing of tortures, for instance, the son should not soften the suffering father, and private affection should not change the heart that was previously pledged to enduring strength, into another disposition. Christ of His own right ordained that truth and salvation alone must be embraced in the midst of great sufferings, under which wife, and children, and grandchildren, under which all the offspring of one’s bowels, must be forsaken, and the victory be claimed. 

 

18. For Abraham also thus pleased God, in that he, when tried by God, spared not even his own son, in behalf of whom perhaps he might have been pardoned had he hesitated to slay him. A religious devotion armed his hands; and his paternal love, at the command of the Lord who bade it, set aside all the feelings of affection. Neither did it shock him that he was to shed the blood of his son, nor did he tremble at the word; nevertheless for him Christ had not yet been slain. For what is dearer than He who, that you might not sustain anything unwillingly in the present day, first of all Himself suffered that which He taught others to suffer? What is sweeter than He who, although He is our God and Lord, nevertheless makes the man who suffers for His sake His fellow-heir in the kingdom of heaven? Oh grand — I know not what! — whether that reason scarcely bears to receive that consciousness, although it always marvels at the greatness of the rewards; or that the majesty of God is so abundant, that to all who trust in it, it even offers those things which, while we were considering what we have done, it had been sin to desire. Moreover, if only eternal salvation should be given, for that very perpetuity of living we should be thankful. But now, when heaven and the power of judging concerning others is bestowed in the eternal world, what is there wherein man’s mediocrity may not find itself equal to all these trials? If you are assailed with injuries, He was first so assailed. If you are oppressed with reproaches, you are imitating the experience of God. Whence also it is but a little matter whatever you undergo for Him, seeing that you can do nothing more, unless that in this consists the whole of salvation, that He has promised the whole to martyrdom. Finally, the apostle, to whom all things were always dear, while he deeply marvelled at the greatness of the promised benefits, said, “I reckon that the sufferings of this present time are not worthy to be compared to the glory that is to follow, which shall be revealed in us.” (Rom_8:18) Because he was musing in his own mind how great would be the reward, that to him to whom it would be enough to be free from death, should be given not only the prerogative of salvation, but also to ascend to heaven: to heaven which is not constrained into darkness, even when light is expelled from it, and the day does not unfold into light by alternate changes; but the serene temperature of the liquid air unfolds a pure brightness through a clearness that reddens with a fiery glow.

 

19. It now remains, beloved brethren, that we are bound to show what is the advantage of martyrdom, and that we should teach that especially, so that the fear of the future may stimulate us to this glorious title. Because those to whom great things are promised, seem to have greater things which they are bound to fear. For the soldier does not arouse himself to arms before the enemy have brandished their hostile weapons; nor does a man withdraw his ship in an anchorage, unless the fear of the deep have checked his courage. Moreover also, while eager for his wealth, the considerate husbandman does not stir up the earth with a fortunate ploughshare, before the crumbling glebe is loosened into dust by the rain that it has received. Thus this is the natural practice of every man, to be ignorant of what is of advantage, unless you recognise what has been mischievous. Whence also a reward is given to all the saints, in that the punishment of their deeds is inflicted on the unrighteous. Therefore what the Lord has promised to His people is doubtful to none, however ignorant he is; but neither is there any doubt what punitive fires He threatens. And since my discourse has led me thus to argue about both these classes of things in a few words, as I have already spoken of both, I will briefly explain them.

 

20. A horrible place, of which the name is Gehenna, with an awful murmuring and groaning of souls bewailing, and with flames belching forth through the horrid darkness of thick night, is always breathing out the raging fires of a smoking furnace, while the confined mass of flames is restrained or relaxed for the various purposes of punishment. Then there are very many degrees of its violence, as it gathers into itself whatever tortures the consuming fire of the heat emitted can supply. Those by whom the voice of the Lord has been rejected, and His control contemned, it punishes with different dooms; and in proportion to the different degree of deserving of the forfeited salvation it applies its power, while a portion assigns its due distinction to crime. And some, for example, are bowed down by an intolerable load, some are hurried by a merciless force over the abrupt descent of a precipitous path, and the heavy weight of clanking chains bends over them its bondage. Some there are, also, whom a wheel is closely turning, and an unwearied dizziness tormenting; and others whom, bound to one another with tenacious closeness, body clinging to body compresses: so that both fire is devouring, and the load of iron is weighing down, and the uproar of many is torturing.

 

21. But those by whom God has always been sought or known, have never lost the position which Christ has given them, where grace is found, where in the verdant fields the luxuriant earth clothes itself with tender grass, and is pastured with the scent of flowers; where the groves are carried up to the lofty hilltop, and where the tree clothes with a thicker foliage whatever spot the canopy, expanded by its curving branches, may have shaded. There is no excess of cold or of heat, nor is it needed that in autumn the fields should rest, or, again in the young spring, that the fruitful earth should bring forth. All things are of one season: fruits are borne of a continued summer, since there neither does the moon serve the purpose of her months, nor does the sun run his course along the moments of the hours, nor does the banishment of the light make way for night. A joyous repose possesses the people, a calm home shelters them, where a gushing fountain in the midst issues from the bosom of a broken hollow, and flows in sinuous mazes by a course deep-sounding, at intervals to be divided among the sources of rivers springing from it. Here there is the great praise of martyrs, here is the noble crown of the victors, who have the promise of greater things than those whose rewards are more abundant. And that either their body is thrown to wild beasts, or the threatening sword is not feared, is shown as the reason of their dignity, is manifested as the ground of their election. Because it would have been inconsistent, that he who had been judged equal to such a duty, should be kept among earthly vices and corruptions.

 

22. For you deserve, O excellent martyrs, that nothing should be denied to you who are nourished with the hope of eternity and of light; whose absolute devotion, and whose mind dedicated to the service of heaven, is evidently seen. Deservedly, I say deservedly, nothing to you is forbidden to wish for, since by your soul this world is looked down upon, and the alienated appearance of the time has made you to shudder, as if it were a confused blindness of darkness; to whom this world is always regarded in the light of a dungeon, its dwellings for restraints, in a life which has always been esteemed by you as a period of delay on a journey. Thus, indeed, in the triumph of victory he is snatched from these evils, whom no vain ambition with pompous step has subdued, nor popular greatness has elated, but whom, burning with heavenly desire, Christ has added to His kingdom.

 

23. There is nothing, then, so great and venerable as the deliverance from death, and the causing to live, and the giving to reign for ever. This is fitting for the saints, needful for the wretched, pleasing to all, in which the good rejoice, the abject are lifted up, the elect are crowned. Assuredly God, who cares for all, gave to life a certain medicine as it were in martyrdom, when to some He assigned it on account of their deserving, to others He gave it on account of His mercy. We have assuredly seen very many distinguished by their faith, come to claim this illustrious name, that death might ennoble the obedience of their devotion. Moreover, also, we have frequently beheld others stand undismayed, that they might redeem their sins committed, and be regarded as washed in their gore by His blood; and so being slain they might live again, who when alive were counted slain. Death assuredly makes life more complete, death finds the glory that was lost. For in this the hope once lost is regained, in this all salvation is restored. Thus, when the seed-times shall fail on the withering plains, and the earth shall be parched with its dying grass, the river has delighted to spring forth from the sloping hills, and to soothe the thirsty fields with its gushing streams, so that the vanquished poverty of the land might be dissolved into fruitful wheat-stems, and the corn-field might bristle up the thicker for the counterfeited showers of rain.

 

24. What then, beloved brethren, shall I chiefly relate, or what shall I say? When all dignified titles thus combine in one, the mind is confused, the perception is misled; and in the very attempt to speak with brilliancy, my unworthy discourse vanishes away. For what is there to be said which can be sufficient, when, if you should express the power of eternal salvation, its attending glories come in your way; if you would speak of its surroundings, its greatness prevents you? The things at the same time are both in agreement and in opposition, and there is nothing which appears worthy to be uttered. Thus the instances of martyrdom have held in check the impulses of daring speech, as if entangled and ensnared by an opponent. What voice, what lungs, what strength, can undertake to sustain the form of such a dignity? At the confession of one voice, adverse things give way, joyous things appear, kingdoms are opened, empires are prepared, suffering is overcome, death is subdued, life is preferred, and the resisting weapons of a mischievous enemy are broken up. If there is sin, it perishes; if there is crime, it is left behind. Wherefore I beseech you, weigh this in your minds, and from my address receive so much as you know that you can feel.

 

25. Let it present itself to your eyes, what a day that is, when, with the people looking on, and all men watching, an undismayed devotion is struggling against earthly crosses and the threats of the world; how the minds in suspense, and hearts anxious about the tremblings of doubt, are agitated by the dread of the timid fearfulness of those who are congratulating them! What an anxiety is there, what a prayerful entreaty, what desires are recorded, when, with the victory still wavering, and the crown of conquest hanging in doubt over the head while the results are still uncertain, and when that pestilent and raving confession is inflamed by passion, is kindled by madness, and finally, is heated by the fury of the heart, and by gnashing threats! For who is ignorant how great a matter this is, that our, as it were, despised frailty, and the unexpected boldness of human strength, should not yield to the pangs of wounds, nor to the blows of tortures, — that a man should stand fast and not be moved, should be tortured and still not be overcome, but should rather be armed by the very suffering whereby he is tormented?

 

26. Consider what it is, beloved brethren: set before your perceptions and your minds all the endurance of martyrdom. Behold, indeed, in the passion of any one you will, they who are called martyrs rejoice as being already summoned out of the world; they rejoice as being messengers of all good men; they rejoice in like manner as elected. Thus the Lord rejoices in His soldier,29 Christ rejoices in the witness to His name. It is a small matter that I am speaking of, beloved brethren; it is a small matter, so great a subject in this kind of address, and so marvellous a difficulty has been undertaken by me; but let the gravity of the issue, I beseech you, not be wanting for my own purpose, knowing that as much can be said of martyrdom as could be appreciated. Whence also this alone has been the reason of my describing its glory, not that I judged myself equal and fitted for its praise, but that I saw that there was such a virtue in it, that however little I might say about it, I should profess that I had said as much as l possible. For although the custody of faith may be preferred to the benefit of righteousness, and an immaculate virginity may recognise itself as better than the praises of all; yet it is necessary that even it should give place to the claim of blood, and be made second to a gory death. The former have chosen what is good, the latter have imitated Christ.

 

27. But now, beloved brethren, lest any one should think that I have placed all salvation in no other condition than in martyrdom, let him first of all look especially at this, that it is not I who seem to speak, that am of so great importance, nor is the order of things so arranged that the promised hope of immortality should depend on the strength of a partial advocacy. But since the Lord has testified with His own mouth, that in the Father’s possession are many dwellings, I have believed that there is nothing greater than that glory whereby those men are proved who are unworthy of this worldly life. Therefore, beloved brethren, striving with a religious rivalry, as if stirred up with some incentive of reward, let us submit to all the abundance and the endurance of strength. For things passing away ought not to move us, seeing that they are always being pressed forward to their own overthrow, not only by the law proposed to them, but even by the very end of time. John exclaims, and says, “Now is the axe laid to the root of the tree;” (Mat_3:10) [Elucidation II.] showing, to wit, and pointing out that it is the last old age of all things. Moreover, also, the Lord Himself says, “Walk while ye have

 the light, lest the darkness lay hold upon you.” (Joh_12:35) But if He has foretold that we must walk in that time, certainly He shows that we must at any rate walk.

 

28. And to return to the praise of martyrdom, there is a word of the blessed Paul, who says; “Know ye not that they who run in a race strive many, but one receiveth the prize? But do ye so run, that all of you may obtain.” (1Co_9:24) Moreover also elsewhere, that be may exhort us to martyrdom, he has called us fellow-heirs with Christ; nay, that he might omit nothing, he says, “If ye are dead with Christ, why, as if living in the world, do ye make distinctions?” (Col_2:20)30 Because, dearest brethren, we who bear the rewards of resurrection, who seek for the day of judgment, who, in fine, are trusting that we shall reign with Christ, ought to be dead to the world. For you can neither desire martyrdom till you have first hated the world, nor attain to God’s reward unless you have loved Christ. And he who loves Christ does not love the world. For Christ was given up by the world, even as the world also was given up by Christ; as it is written, “The world is crucified unto me, and I unto the world.” (Gal_6:14) [compare Ep. xxv. p. 303, supra.] The world has been an object of affection to none whom the Lord has not previously condemned; nor could he enjoy eternal salvation who has gloried in the life of the world. That is the very voice of Christ, who says: “He that loveth his life in this world, shall lose it in the world to come; but he that hateth his life in this world, shall find it in the world to come.” (Mat_10:39) Moreover, also, the Apostle Paul says: “Be ye imitators of me, as I also am of Christ.” (1Co_6:4) And the same elsewhere says: “I wish that all of you, if it were possible, should be imitators of me.” (1Co_7:7)

 

29. He said this who suffered, and who suffered for this cause, that he might imitate the Lord; and assuredly he wished us also to suffer for this cause, that through him we might imitate Christ. If thou art righteous, and believest in God, why fearest thou to shed thy blood for Him whom thou knowest to have so often suffered for thee? In Isaiah He was sawn asunder, in Abel He was slain, in Isaac He was offered up, in Joseph He was sold into slavery, in man He was crucified. And I say nothing of other matters, such as neither my discourse is able to tell nor my mind to bear. My consciousness is overcome by the example of His humility; and when it considers what things befell when He suffered, it marvels that He should suffer on whose behalf all things quaked. The day fled into the night; the light gave up all things into darkness; and, its mass being inclined backwards and forwards, the whole earth was jarred, and burst open; the dead31 were disturbed, the graves were laid bare, and as the tombs gaped open into the rent of the earth, bodies returning to the light were restored; the world trembled at the flowing of His blood; and the veil which hung from the opening of the temple was rent, and all the temple uttered a groan. For which cause it is a great matter to imitate Him who, in dying, convicted the world. Therefore when, after the example of the Lord’s passion, and after all the testimony of Christ, you lay down your life, and fear not to shed your blood, everything must absolutely give way to martyrdom. Inestimable is the glory of martyrdom, infinite its measure, immaculate its victory, invaluable its title, immense its triumph; because he who is presented to Him with the special glory of a confessor, is adorned with the kindred blood of Christ.

 

30. Therefore, beloved brethren, although this is altogether of the Lord’s promise and gift, and although it is given from on high, and is not received except by His will, and moreover, can neither be expressed in words nor described by speech, nor can be satisfied by any kind of powers of eloquence, still such will be your benevolence, such will be your charity and love, as to be mindful of me when the Lord shall begin to glorify martyrdom in your experience. That holy altar [Rev_6:9; also vol. 1. p. 486, note 62, this series.] encloses you within itself, that great dwelling-place of the venerable Name encloses you within itself, as if in the folds of a heart’s embrace: the powers of the everlasting age sustain you, and that by which you shall ever reign and shall ever conquer. O blessed ones! and such as truly have your sins remitted, if, however, you who are Christ’s peers ever have sinned!32 O blessed ones! whom the blood of the Lord has dyed from the beginning of the world, and whom such a brightness of snowy clothing has deservedly invested, and the whiteness of the enfolding robe has adorned! Finally, I myself seem to myself to behold already, and, as far as is possible to the mind of man, that divine and illustrious thing occurs to my eyes and view. I seem, I say to myself, already to behold, that that truly noble army accompanies the glory and the path of their Christ. The blessed band of victors will go before His face; and as the crowds become denser, the whole army, illuminated as it were by the rising of the sun, will ascribe to Him the power. And would that it might be the lot of such a poor creature as myself to see that sight! But the Lord can do what He is believed not to deny to your petitions.33

 

 

FOOTNOTES

 

18 [Erasmus doubts as to the authorship, judging from the style. Pamelius is sure it is Cyprian’s.]

19 In place of reward, he sets before them not only security from the fear of Gehenna, but also the attainment of everlasting life, describing both alternatives briefly in a poetical manner. He points out, that to some, martyrdom serves as a crown, while to others who are baptized in their own blood, it serves as a redemption. Finally, when from the Scriptures he has stirred up his readers to confession of the name of Christ, he asks them to remember him when the Lord begins to honour martyrdom in them, since the Lord is known not to deny such as they when they ask Him for anything.

20 “Habena;” but according to Baluzius “avena,” “an oatstraw.”

21 [Act_9:5. The principle is recognised in the words, “Ye did it unto me,” where Christ identifies Himself with members of His body. Oh, the condescension! Heb_2:11.]

22 Psa_64:3. The revilings of the multitude are reckoned by the Psalmist among the most cruel tortures of Christ; and we cannot doubt that the early Christians found the like cruelty of the heathen a daily martyrdom, before they came to their crowning passion. Compare Tertullian, vol. 3. p. 712.]

23 “Coguntur,” or “coquuntur,” — “are matured.”

24 [The heathen attributed this pestilence to the “atheism” of Christians, and hence persecuted them the more fiercely; and, as it was better to die by martyrdom than by the pestilence, he thus speaks. Death an advantage. Shaks. Hen, V., act. iv. sc. 1.]

25 [The sufferings of this life are here supposed to be retributive in the case of those who must be weaned from the world. Martyrs have weaned themselves, and go gladly to their rest.]

26 [The terrible pictures in S. Stefano Rotondo (see p. 288, supra) might seem to have been taken from this graphic treatise. Can our faith and love be compared with that of these sufferers?]

27 [To me, these dramatic narrations of what was going on among the crowds that gained upon the tortures of Christ’s witnesses, are very suggestive of the whole scene. Compare pp. 295-296, supra.]

28 Or, “earth.”

29 [The adoption of “the sign of the cross,” after the immersion of baptism, is referable to this martyr-age. It was meant to impress the idea of soldiership.]

30 “decernitis.”

31 Or, “Manes.”

32 [“Si tamen qui Christi compares estis aliquando peccastis;” not very happily translated, but extravagant at best.]

33 [Think, I say again, of three hundred years of such “fiery trial,” so marvellously sustained, and we shall gain new views of Christ’s power to perfect His own strength in human weaknesses. The life of these Christians was a conscious daily warfare against “the world, the flesh, and the devil;” and we must recognise this in all judgments of their discipline and their modes of thought.]



Caius: Introductory Notice to Caius, Presbyter of Rome.

[A.D. 180-217.] During the episcopate of Zephyrinus, Caius, one of his presbyters, acquired much credit by his refutation of Proclus, a Montanist. He became known as an eloquent and erudite doctor, and to him has often been ascribed the Philosophumena of Hippolytus, and also The Labyrinth. He wrote in Greek, and finally seems to have been promoted to an episcopal See, possibly among the Easterns.1 To him also has been ascribed the celebrated “Muratorian Canon,” which is therefore given in this volume, with other fragments less dubiously associated with his name. He has been supposed by some to have been a pupil of Irenaeus, but of this there is no conclusive evidence. If his reputation suffers somewhat from his supposed rejection of the Apocalypse, it is apologized for by Wordsworth, in a paragraph that deserves to be quoted entire: “Let it be remembered that the church of Rome was not eminent for learning at that time. It was induced, by fear of erroneous consequences, to surrender another canonical book, – the Epistle to the Hebrews. The learning of the Church was then mainly in the East. It was by the influence of the East, in the West, that the church of Rome was enabled to recover that epistle. It was also the influence of the Apocalyptic churches of Asia that preserved the Apocalypse as an inspired work of St. John to the church of Rome.” By the deference with which the author of the Refutation speaks of the Apocalypse, we are able, among other evidences, to decide that it is not the work of Caius.

In an interesting chapter of his Hippolytus, Bishop Wordsworth considers the possibility of the authorship of that work as his, and discusses it with ability and learning, Nearly all that is known or conjectured concerning Caius is there condensed and elucidated. But Lardner devotes a yet more learned chapter to him; and to that the inquirer is referred, as a sufficient elucidation of all that was known or conjectured about him before the present century. He is quoted by Eusebius;2 and the traveller is reminded, when he visits the gorgeous Church of St. Paul on the Ostian Road, that so early an author as Caius may be cited as evidence that it probably stands very near the spot where St. Paul fulfilled his prophecy, “I am now ready to be offered, and the time of my departure is at hand.” We can only conjecture the time of his birth by the age he must have attained in the time of Zephyrinus; but of his death, the secret is with the Master in whom he believed, as we may trust, until he fell asleep.

 

Here follows, from the Edinburgh series, the learned editor’s Introductory Notice: – 

 

Eusebius states that Caius lived in the time of Zephyrinus.3 He speaks of him as a member of the Catholic Church,4 and as being most learned. And he mentions that a dialogue of his was extant in his time, in which he argued with Proclus, the leader of the Cataphrygian heresy; and that Caius in this dialogue spoke of only thirteen epistles of the Apostle Paul, “not counting the Epistle to the Hebrews with the rest.”5

Eusebius mentions no other work of Caius. He makes extracts from a work against the heresy of Artemon in the fifth book of his Ecclesiastical History, but he states distinctly that the work was anonymous. He evidently did not know who was the author. Theodoret and Nicephorus affirm that the work from which Eusebius made these extracts bore the title of The Little Labyrinth. Photius has the following notice of Caius: “Read the work of Josephus on the universe, bearing in some manuscripts the inscription On the Cause of the Universe, and in others, On the Substance of the Universe.… But I found that this treatise is not the work of Josephus, but of one Gains a presbyter, who lived in Rome, who they say composed The Labyrinth also, and whose dialogue with Proclus, the champion of the Montanistic heresy, is in circulation…. They say also that he composed another treatise specially directed against the heresy of Artemon.”6 Photius here ascribes four works to Caius: 1. On the Universe; 2. The Labyrinth; 3. The Dialogue between himself and Proclus; 4. The Treatise against the Heresy of Artemon. He does not say that he read any of them but the first. This treatise is now assigned to Hippolytus. The information of Photius in regard to the other three, derived as it is from the statements of others, cannot be trusted.

 

Note by the American Editor.

It is to be observed that the Fragment of Muratori proves that the Apocalypse was received in the church at Rome in the times of Pius, A.D. 160. It is quoted in Hermas freely. Also, see the Epistle of Roman clergy to Cyprian (p. 303, note 5, supra), about A.D. 250. But the Fragment aforesaid is the earliest direct evidence on the subject. Note, that its author says, “We receive the Apocalypse,” etc. “Some amongst us will not have,” etc. (see p. 602, infra). Thus, the comprovincials have a voice, as in the cases cited by Hippolytus. See (pp. 157, 159, supra) Elucidations VI. and XI. The Bishop of Rome seems, by this Fragment, to have received the Apocalypse of Peter (Eusebius, H. E., book iii. cap. 25), but it was thrown out as spurious by the Church nevertheless.

 

 

FOOTNOTES

 

1 The ingenious conjecture of Wordsworth, who surmises that καὶ ἐθνῶν ἐπίσκοπον, in Photius, should be read καὶ ἑωθινῶν. Hippolytus, p. 30. Another conjecture is Ἀθηνῶν. For the originals of these Fragments and learned notes, see Routh, Reliqu., ii. p. 127.

2 Eusebius quotes him in several places (book ii. cap. xxv., book iii. capp. xxviii. and xxxi.), and cites him in proof that St. Peter suffered on the Vatican, and St. Paul on the Via Ostiensis. See Lardner, Credib., vol. ii. pp. 394, 410.

3 Hist. Eccl., ii. 25, vi. 20.

4 ἐκκλησιαστικὸς ἁνήρ.

5 Hist. Eccl., vi. 20.

6 Cod. 48.



Caius (Cont.) Fragments of Caius.

I. – From a Dialogue or Disputation Against Proclus.1

I.

(Preserved in Eusebius’ Eccles. Hist., ii. 25.)

And I can show the trophies of the apostles.2 For if you choose to go to the Vatican or to the Ostian Road,3 you will find the trophies of those who founded this church.

 

II.

(In the same, iii. 28.)

But Cerinthus, too, through revelations written, as he would have us believe, by a great apostle, brings before us marvellous things, which he pretends were shown him by angels; alleging that after the resurrection the kingdom of Christ is to be on earth, and that the flesh [Vol. 1. pp. 351-352, 416.] dwelling in Jerusalem is again to be subject to desires and pleasures. And being an enemy to the Scriptures of God, wishing to deceive men, he says that there is to be a space of a thousand years for marriage festivals.

 

III.

(In the same, iii. 31.)

And after this there were four prophetesses, daughters of Philip, at Hierapolis in Asia. Their tomb is there, and that, too, of their father.4

 

II. – Against the Heresy of Artemon.5

I.

(In Eusebius’ Eccl. Hist., v. 28.)

For they say that all those of the first age, and the apostles themselves, both received and taught those things which these men now maintain; and that the truth of Gospel preaching was preserved until the times of Victor, who was the thirteenth bishop in Rome from Peter, and that from his successor Zephyrinus the truth was falsified. And perhaps what they allege might be credible, did not the Holy Scriptures, in the first place, contradict them. And then, besides, there are writings of certain brethren older than the times of Victor, which they wrote against the heathen in defence of the truth, and against the heresies of their time: I mean Justin and Miltiades, and Tatian and Clement, and many others, in all which divinity is ascribed to Christ. For who is ignorant of the books of Irenaeus and Melito, and the rest, which declare Christ to be God and man? All the psalms, too, and hymns [Elucidation I.] of brethren, which have been written from the beginning by the faithful, celebrate Christ the Word of God, ascribing divinity to Him. Since the doctrine of the Church, then, has been proclaimed so many years ago, how is it possible that men have preached, up to the time of Victor, in the manner asserted by these? And how are they not ashamed to utter these calumnies against Victor, knowing well that Victor excommunicated Theodotus the tanner,6 the leader and father of this God-denying apostasy, who first affirmed that Christ was a mere man? For if, as they allege, Victor entertained the very opinions which their blasphemy teaches, how should he have cast off Theodotus, the author of this heresy?

 

II.

(In Eusebius, as above.)

I shall, at any rate, remind many of the brethren of an affair that took place in our own time, – an affair which, had it taken place in Sodom, might, I think, have been a warning even to them. There was a certain confessor, Natalius,7 who lived not in distant times, but in our own day. He was deluded once by Asclepiodotus, and another Theodotus, a banker. And these were both disciples of Theodotus the tanner, the first who was cut off from communion on account of this sentiment, or rather senselessness, by Victor, as I said, the bishop of the time.8 Now Natalius was persuaded by them to let himself be chosen9 bishop of this heresy, on the understanding that he should receive from them a salary of a hundred and fifty denarii a month. Connecting himself, therefore, with them, he was on many occasions admonished by the Lord in visions. For our merciful God and Lord Jesus Christ was not willing that a witness of His own sufferings should perish, being without the Church. But as he gave little heed to the visions, being ensnared by the dignity of presiding among them, and by that sordid lust of gain which ruins very many, he was at last scourged by holy angels, and severely beaten through a whole night, so that he rose early in the morning, and threw himself, clothed with sackcloth and covered with ashes, before Zephyrinus the bishop, with great haste and many tears, rolling beneath the feet not only of the clergy, but even of the laity, and moving the pity of the compassionate Church of the merciful Christ by his weeping. And after trying many a prayer, and showing the weals left by the blows which he had received, he was at length with difficulty admitted to communion.

 

III.

(In Eusebius, as above)

The sacred Scriptures they have boldly falsified, and the canons of the ancient faith10 they have rejected, and Christ they have ignored, not inquiring what the sacred Scriptures say, but laboriously seeking to discover what form of syllogism might be contrived to establish their impiety.11 And should any one lay before them a word of divine Scripture, they examine whether it will make a connected or disjoined form of syllogism;12 and leaving the Holy Scriptures of God, they study geometry, as men who are of the earth, and speak of the earth, and are ignorant of Him who cometh from above. Euclid, indeed, is laboriously measured13 by some of them, and Aristotle and Theophrastus are admired; and Galen,14 forsooth, is perhaps even worshipped by some of them. But as to those men who abuse the arts of the unbelievers to establish their own heretical doctrine, and by the craft of the impious adulterate the simple faith of the divine Scriptures, what need is there to say that these are not near the faith? For this reason is it they have boldly laid their hands upon the divine Scriptures, alleging that they have corrected them. And that I do not state this against them falsely, any one who pleases may ascertain. For if any one should choose to collect and compare all their copies together, he would find many discrepancies among them. The copies of Asclepiades,15 at any rate, will be found at variance with those of Theodotus. And many such copies are to be had, because their disciples were very zealous in inserting the corrections, as they call them, i.e., the corruptions made by each of them. And again, the copies of Hermophilus do not agree with these; and as for those of Apollonius,16 they are not consistent even with themselves. For one may compare those which were formerly prepared by them17 with those which have been afterwards corrupted with a special object, and many discrepancies will be found. And as to the great audacity implied in this offence, it is not likely that even they themselves can be ignorant of that. For either they do not believe that the divine Scriptures were dictated by the Holy Spirit, and are thus infidels; or they think themselves wiser than the Holy Spirit, and what are they then but demoniacs? Nor can they deny that the crime is theirs, when the copies have been written with their own hand; nor18 did they receive such copies of the Scriptures from those by whom they were first instructed in the faith, and they cannot produce copies from which these were transcribed. And some of them did not even think it worth while to corrupt them; but simply denying the law and the prophets for the sake of their lawless and impious doctrine, under pretexts of grace, they sunk down to the lowest abyss of perdition.19

 

III. – Canon Muratorianus.20

(In Muratori, V. C. Antiq. Ital. Med. av., vol. iii. col. 854.) 

1. … those things at which he was present he placed thus.21 The third book of the Gospel, that according to Luke, the well-known physician Luke wrote in his own name22 in order after the ascension of Christ, and when Paul had associated him with himself23 as one studious of right.24 Nor did he himself see the Lord in the flesh; and he, according as he was able to accomplish it, began25 his narrative with the nativity of John. The fourth Gospel is that of John, one of the disciples. When his fellow-disciples and bishops entreated him, he said, “Fast ye now with me for the space of three days, and let us recount to each other whatever may be revealed to each of us.” On the same night it was revealed to Andrew, one of the apostles, that John should narrate all things in his own name as they called them to mind.26 And hence, although different points27 are taught us in the several books of the Gospels, there is no difference as regards the faith of believers, inasmuch as in all of them all things are related under one imperial Spirit,28 which concern the Lord’s nativity, His passion, His resurrection, His conversation with His disciples, and His twofold advent, – the first in the humiliation of rejection, which is now past, and the second in the glory of royal power, which is yet in the future. What marvel is it, then, that John brings forward these several things29 so constantly in his epistles also, saying in his own person, “What we have seen with our eyes, and heard with our ears, and our hands have handled, that have we written.” (1Jo_1:1) For thus he professes himself to be not only the eye-witness, but also the hearer; and besides that, the historian of all the wondrous facts concerning the Lord in their order.

 

2. Moreover, the Acts of all the Apostles are comprised by Luke in one book, and addressed to the most excellent Theophilus, because these different events took place when he was present himself; and he shows this clearly – i.e., that the principle on which he wrote was, to give only what fell under his own notice – by the omission30 of the passion of Peter, and also of the journey of Paul, when he went from the city – Rome – to Spain.

 

3. As to the epistles31 of Paul, again, to those who will understand the matter, they indicate of themselves what they are, and from what place or with what object they were directed. He wrote first of all, and at considerable length, to the Corinthians, to check the schism of heresy; and then to the Galatians, to forbid circumcision; and then to the Romans on the rule of the Old Testament Scriptures, and also to show them that Christ is the first object32 in these; – which it is needful for us to discuss severally,33 as the blessed Apostle Paul, following the rule of his predecessor John, writes to no more than seven churches by name, in this order: the first to the Corinthians, the second to the Ephesians, the third to the Philippians, the fourth to the Colossians, the fifth to the Galatians, the sixth to the Thessalonians, the seventh to the Romans. Moreover, though he writes twice to the Corinthians and Thessalonians for their correction, it is yet shown – i.e., by this sevenfold writing – that there is one Church spread abroad through the whole world. And John too, indeed, in the Apocalypse, although he writes only to seven churches, yet addresses all. He wrote, besides these, one to Philemon, and one to Titus, and two to Timothy, in simple personal affection and love indeed; but yet these are hallowed in the esteem of the Catholic Church, and in the regulation of ecclesiastical discipline. There are also in circulation one to the Laodiceans, and another to the Alexandrians, forged under the name of Paul, and addressed against the heresy of Marcion; and there are also several others which cannot be received into the Catholic Church, for it is not suitable for gall to be mingled with honey.

 

4. The Epistle of Jude, indeed,34 and two belonging to the above-named John – or bearing the name of John – are reckoned among the Catholic epistles.35 And the book of Wisdom, written by the friends of Solomon in his honour. We receive also the Apocalypse of John and that of Peter, though some amongst us will not have this latter read in the Church. The Pastor, moreover, did Hermas write very recently in our times in the city of Rome, while his brother bishop Pius sat in the chair of the Church of Rome. And therefore it also ought to be read; but it cannot be made public36 in the Church to the people, nor placed among the prophets, as their number is complete, nor among the apostles to the end of time. Of the writings of Arsinous, called also Valentinus, or of Miltiades, we receive nothing at all. Those are rejected too who wrote the new Book of Psalms for Marcion, together with Basilides and the founder of the Asian Cataphrygians. [For remarks of my own on the Muratorian Canon, see vol. 2. p. 56, this series.]

 

Elucidations.

I.

(Psalms and hymns)

I subjoin as an elucidation, to which I have suffixed references of my own, a valuable note of the Edinburgh editor,37 which is found on p. 156 of vol. ix. in that series: “From this it appears that it was a very ancient custom in the Church to compose hymns and psalms in honour Christ. Pliny, in his letter to Trajan, also states that the Christians were accustomed to meet together and sing hymns to Christ.38 Hippolytus also may be understood to refer to these hymns and psalms towards the close of his oration on the end of the world, [sec. xlvi. p. 254, supra] where he says: ‘Your mouth I made to give glory and praise, and to utter psalms and spiritual songs.’ A hymn of this kind in honour of Jesus Christ, composed by Clement of Alexandria, is extant at the end of his books entitled Paedagogi.” [Vol. 2. p. 295, this series]

 

II.

(The Dialogue between himself and Proclus)

I have been unable to get a copy of the work of John de Soynes on Montanism, which possibly throws some light upon the Dialogue with Proclus, attributed to him by Photius. It is praised by Adolf Harnack, and highly spoken of by English critics. It was a Hulsean prize essay, published Cambridge, 1878. 

 

 

FOOTNOTES

 

1 A defender of the sect of the Cataphrygians.

2 So Jerome, in the Epistle to Marcellus, says: “There, too, is a holy church; there are the trophies of the apostles and martyrs.”

3 The mss and the Chronicon of Georgius Syncellus read Vasican, Βασικανόν. The reference is to the Vatican as the traditional burial place of Peter, and to the Ostian Road as that of Paul.

4 This extract is taken from the Disputation of Caius, but the words are those of Proclus, as is shown by the citation in Eusebius.

5 Two fragments of an anonymous work ascribed by some to Caius. Artemon and his followers maintained that Christ was mere (ψιλόν) man.

6 [See cap. xxiii. p. 114, supra, and Euseb., iii. cap. 28.]

7 This may, perhaps, be the Caecilius Natalis who appears in the Octavius of Minucius Felix, as maintaining the cause of paganism against Octavius Januarius, and becoming a convert to the truth thru the discussion. Name, time, and profession at least suit. [A painful conjecture, and quite gratuitous. See the Octavius, cap. xvi. note 46, p. 181, vol. 4., this series.]

8 [τοῦ τότε ἐπισκόπου, “then the bishop.” Text of Routh.]

9 There is another reading – named (κληθῆναι) instead of chosen or elected (κληρωθῆναι).

10 [Thus early, primitive canons are recognised as in force.]

11 [Here we have an early foreshadowing of the schoolmen, whose rise was predicted by St. Bernard in his protest against Abelard. See Bernard, Opp., tom. i. p. 410, et alibi.]

12 The connected form here is the hypothetical, as e.g., “If it is day, it is light.” The disjoined is the disjunctive, as e.g., “It is either day or night.” The words admit another rendering, viz., “Whether it, when connected or disjoined, will make the form of a syllogism.”

13 There is a play in the original on the word geometry.

14 Galen composed treatises on the figures of syllogisms, and on philosophy in general. This is also a notable testimony, as proceeding from a very ancient author, almost contemporary with Galen himself. And from a great number of other writers, as well as this one, it is evident that Galen was ranked as the equal of Aristotle, Theophrastus, and even Plato. [Galen died circa A.D. 200.]

15 In Nicephorus it is Asclepiodotus, which is also the reading of Rufinus.

16 It appears from Theodoret (Haeret. Fab., book ii. ch. v.), as well as from Nicephorus and Rufinus, that we should read Apollonides for Apollonius.

17 There is another reading – by him.

18 This paragraph, down to the word “transcribed,” is wanting in the Codex Regius.

19 [Note the care and jealousy with which the integrity of the codices was guarded. Comp. Uncan. and Apoc. Scriptures, by Churton, London, 1884.]

20 An acephalous fragment on the canon of the Sacred Scriptures, ascribed by some to Caius. This very important fragment [vol. 2. pp. 4 and 56, this series] was discovered by Muratori in the Ambrosian Library in Milan, and published by him in his Antiquitates Italiciae in 1740. This manuscript belongs to the seventh or eighth century. Muratori ascribed it to Caius, Bunsen to Hegesippus; but there is no clue whatever to the authorship. From internal evidence the writer of the fragment is believed to belong to the latter half of the second century. The fragment has been much discussed. For a full account of it, see Westcott’s General Survey of the History of the Canon of the New Testament, 2d ed. p. 184 ff., and Tregelles’ Canon Muratorianus; [also Routh, Rel., i. pp. 394-434].

21 The text is, “quibustamen interferit et ita posuit. Westcott omits the “et.” Bunsen proposes “ipse non interfuit.” The reference probably is to the statement of Papias (Euseb., Histor. Eccles., iii. 39) as to Mark’s Gospel being a narrative not of what he himself witnessed, but of what he heard from Peter.

22 The text gives “numine suo ex opinione concriset,” for which we read “nomine suo ex ordine conscripsit” with Westcott.

23 Reading “secum” for “secundum.”

24 The text gives “quasi ut juris studiosum,” for which “quasi et virtutis studiosum,” = “as one devoted to virtue,” has been proposed. Bunsen reads “itineris socium” = “as his companion in the way.”

25 “Incepit” for “incipet.”

26 Or as they revised them, recognoscentibus.

27 Principia.

28 Principali, leading. [Note this theory of inspiration.]

29 Singula.

30 The text is, “semote passionem Petri,” etc., for which Westcott reads “semotâ.” [A noteworthy statement.]

31 Reading “epistolae” and “directae” instead of “epistola” and “directe,” and “volentibus” for “voluntatibus.”

32 Principum.

33 The text is, “de quibus singulis necesse est a nobis disputari cum,” etc. Bunsen reads, “de quibus non necesse est a nobis disputari cur” = “on which we need not discuss the reason why.”

34 Sane.

35 The text is “in catholica,” which may be “in the Catholic Church.” Bunsen, Westcott, etc., read “in catholicis.”

36 Reading “sed publicari” for “se publicare.” [Vol. 2. p. 3.]

37 The Rev. S. D. F. Salmond, M.A.

38 “Soliti essent Christiani, stato die, ante lucem convenire, carmenque Christo, quasi Deo, dicere secum invicem. Compare (Greek) Eph_5:19 and Col_3:16. Lardner gives Pliny’s letter entire, vol. vii. p. 22.