THE TREATISES OF CYPRIAN: TREATISE XII.--THREE BOOKS OF TESTIMONIES AGAINST THE JEWS.--THIRD BOOK: REST OF HEADS / ELUCIDATIONS

51. That no one should be uplifted in his labour.(1)

In Solomon, in Ecclesiasticus: "Extol not thyself in doing thy work."(2) 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."(3)

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."(4) 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."(5) Also in the Gospel according to Luke: "The kingdom of God is within you."(6)

53. That he secrets of God cannot be seen through, and therefore that our faith ought to be simple.(7)

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."(8) Also in Solomon, in Wisdom: "And in simplicity of heart seek Him."(9) Also in the same: "He who walketh with simplicity, walketh trustfully."(10) Also in the same: "Seek not things higher than thyself, and look not into things stronger than thyself."(11) Also in Solomon: "Be not excessively righteous, and do not reason more than is required."(12) Also in Isaiah: "Woe unto them who are convicted in themselves."(13) Also in the Maccabees: "Daniel in his simplicity was delivered from the mouth of tile lions."(14) 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."(15) 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."(16)

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."(17) Also in the fiftieth Psalm: "Behold, I was conceived in iniquities, and in sins hath my mother conceived me."(18) Also in the Epistle of John: "If we say that we have no sin, we deceive ourselves, and the truth is not in us."(19)

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."(20) Also in the Epistle of Paul to the Galatians: "If I wished to please men, I should not be the servant of Christ."(21)

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."(22) 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."(23) Also in the first of Kings: "Man looketh on the face, but God on the heart."(24) 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."(25) Also in the eighteenth Psalm: "Who understands his faults? Cleanse Thou me from my secret sins, O Lord."(26) 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."(1)

57. That the believer is amended and reserved.

In the cxviith Psalm: "The Lord amending hath amended me, and hath not delivered me to death."(2) 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."(3) Also in Malachi: "And He shall sit melting and purifying, as it were, gold and silver; and He shall purify the sons of Levi."(4) Also in the Gospel: "Thou shalt not go out thence until thou pay the uttermost farthing."(5)

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."(6) Also in the same place: "And Enoch pleased God, and was not found afterwards: because God translated him."(7) 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."(8) 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."(9) Also in the Wisdom of Solomon: "He was taken away, lest wickedness should change his understanding; for his soul was pleasing to God."(10) Also in the eighty-third Psalm: "How beloved(11) are thy dwellings, Thou Lord of hosts? My soul desires and hastes to the courts of God."(12) 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."(13) Also in the first Epistle to the Corinthians: "Thou fool, that which thou sowest is not quickened except it have first died."(14) 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."(15) 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?"(16) 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."(17) 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."(18) Also according to John: "If ye loved me, ye would rejoice because I go to the Father; for the Father is greater than I."(19)

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."(1) 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."(2) Also in the cxxxivth 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."(3) Also in the ninety-fifth Psalm: "All the gods of the nations are demons, but the Lord made the heavens."(4) Also in Exodus: "Ye shall not make unto yourselves gods of silver nor of gold."(5) And again: "Thou shalt not make to thyself an idol, nor the likeness of any thing."(6) 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."(7) 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."(8) And again: "Gathered together, they shall not be able to be saved from war; but they themselves have been led captive with thee."(9) 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."(10) 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."(11) 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."(1) 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."(2)

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."(3) Also in Exodus: "And the people sate down to eat and drink, and rose up to play."(4) 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."(5). 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."(6) Also to the Romans: "The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost."(7) 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."(8)

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."(9) 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."(10) 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?(11) 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."(12) 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?"(13) 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?"(14) 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."(15) 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."(16) 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."(17)

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

In Tobias: "Take a wife from the seed of thy parents, and take not a strange woman who is not of the tribe of thy parents."(18) 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."(19) 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."[1] 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?"[2] Also concerning Solomon in the third book of Kings: "And foreign wives turned away his heart after their gods."[3]

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."[4]

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."[5]

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."[6]

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."[7] 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."[8] 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."[9] 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."[10] Also in the Wisdom of Solomon: "He who casteth away discipline is miserable."[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."[12]]

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."[13] Also in the forty-ninth Psalm: "If thou sawest a thief, at once thou rannest with him, and placedst thy portion with the adulterers."[14]]

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."[1] 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."[2] And again: "The Lord knoweth the thoughts of the wise, that they are foolish."[3]

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."[4]

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."[5]

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 ill simplicity of your heart. as to Christ; not serving for the eye, as if you were pleasing men; but as servants of God."[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."[7]

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."[8] 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."[9]

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."[10] 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."[11] 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!"[12]

76. That an elder must not be rashly accused.

In the first to Timothy: "Against an eider receive not all accusation."[13]

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."[14]

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."[15] 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."[16] Also in the second to Timothy: "Their word doth creep as a canker."[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."[18] Also in the Gospel according to Matthew: "Blessed are they of a pure heart, for they shall see God."[19] 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."[1]

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."[2] Also in the third of Kings: "And God stirred up Satan against Solomon himself."[3] 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."[4] Also in Solomon, in the Proverbs: "'The heart of the king is in God's hand."[5]

81. That wages be quickly paid to the hireling.

In Leviticus: "The wages of thy hireling shall not sleep with thee until the morning."[6]

82. That divination must not be used.

In Deuteronomy: "Do not use omens nor auguries."[7]

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."[8]

84. That the beard must not be plucked.

"Ye shall not deface the figure of your beard."[9]

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."[10]

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."[11] Also in Exodus: "In one house shall it be eaten: ye shall not cast forth the flesh abroad out of the house."[12] Also in the cxxxiid Psalm: "Behold how good and how pleasant a thing it is that brethren should dwell in unity!"[13] Also in the Gospel according to Matthew: "He that is not with me is against me; and he that gathereth not with me scattereth."[14] 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."[15] Also in the sixty-seventh Psalm: "God, who maketh men to dwell with one mind in a house."[16]

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

In the Gospel according to Matthew: "Be ye prudent as serpents, and simple as doves."[17] 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."[18]

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."[19]

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."[20] 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."[21]

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."[22]

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."[1]

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."[2]

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."[3]

94. That the Eucharist is to be received with fear and honour.[4]

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."[5] 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."[6]

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."[7] Also in the same, in Ecclesiasticus: "Let righteous men be thy guests."[8] And again: "The faithful friend is a medicine of life and of immortality."[9] Also in the same place: "Be thou far from the man who has the power to slay, and thou shalt not suspect fear."[10] Also in the same place,: "Blessed is he who findeth a true friend, and who speaketh righteousness to the listening ear."[11]Also in the same place: "Hedge thine ears with thorns, and hear not a wicked tongue."[12] 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."[13] Also in the first Epistle of Paul to the Corinthians: "Evil communications corrupt good dispositions."[14]

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."[15] And Paul, in the first to the Corinthians: "The kingdom of God is not in word, but in power."[16] Also to the Romans: "Not the hearers of the law are righteous before God, but the doers of the law shall be justified."[17] Also in the Gospel according to Matthew: "He who shall do and teach so, shall be called greatest in the kingdom of heaven."[18] 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."[19]

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."[20]

98. That the catechumen ought now no longer to sin.[21]]

In the Epistle of Paul to the Romans: "Let us do evil until the good things come; whose condemnation is just."[22]

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."[23]

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."[1] Also in the Gospel: "Freely ye have received, freely give."[2] 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."[3] Also in Isaiah: "Ye who thirst, go to the water, and as many as have not money: go, and buy, and drink without money."[4] 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."[5]

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."[6] 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."[7] 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."[8]

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."[9]

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."[10]

104. That we must not lie.

"Lying lips are an abomination to the Lord."[11]

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

In Solomon: "He who spareth the rod, hateth his son."[12] And again: "Do not cease from correcting the child."[13]

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."[14] Also elsewhere: "To me belongeth vengeance; I will repay, saith the Lord."[15] 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."[16]

107. That we must not use detraction.

In Solomon, in the Proverbs: "Love not to detract, lest thou be taken away."[17] 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."[18] Also in the Epistle of Paul to the Colossians:[19] "To speak ill of no man, nor to be litigious."[20]

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."[21]

109. That the sick are to be visited.[22]

In Solomon, in Ecclesiasticus: "Be not slack to visit the sick man; for from these things thou shall be strengthened in love."[23] Also in the Gospel: "I was sick, and ye visited me; I was in prison, and ye came unto me."[24]

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."[25]

556

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

In the same: "The Highest approveth not the gifts of the unrighteous."[1]

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."[2] Also in the second Psalm "And now, ye kings, understand; be amended, ye who judge the earth."[3]

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."[4] 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."[5] Also in Isaiah: "Judge for the fatherless, and justify the widow; and come let us reason, saith the Lord."[6] 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."[7] Also in the sixty-seventh Psalm: "The Father of the orphans, and the Judge of the widows."[8]

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?"[9] Also in the twenty-ninth Psalm: "Shall the dust make confession to Thee?"[10] Also elsewhere that confession is to be made: "I would rather have the repentance of the sinner than his death."[11] Also in Jeremiah: "Thus saith the Lord, Shall not he that falleth arise? or shall not he that is turned away be converted?"[12]

115. That flattery is pernicious.

In Isaiah: "They who call you blessed, lead you into error, and trouble the paths of your feet."[13]

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."[14]

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."[15]

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."[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 medirated 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."[17] 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,[1] and ye shall find rest for your souls. For my yoke is good, and my burden is light."[2] 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."[3]

120. That we are to be urgent in prayers.

In the Epistle of Paul to the Colossians: "Be instant in prayer, and watch therein."[4] 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."[5]

ELUCIDATIONS.

I. (On the unity of the Church, p. 421.)

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.[1] "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.[2]

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 Confession[1] 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, p. 422.)

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.

Loquitur Dominus ad Petrum, Ego tibi dico Tu es Petrus, etc.(a)

Super unum (b) aedificat ecclesiam.

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)

Qui Ecclesiae resistitur et resistit,(g) in ecclesia se esse confidit?

INTERPOLATED.

(a) Et iterum eidem, post resurrectionem suam dicit, Pasce ores meas.

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

(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.

(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.[2] "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, N.J., 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.[3] I am grateful for the real advantage I derived from it on its first appearance.

III. (If ye do not forgive, etc., p. 454.)

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[1] 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,[2] 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,[1] 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 <greek>epiousion</greek>. 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 1 Chron. xxix. 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, p. 455.)

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;[3] 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: "A<greek>gios</greek> <greek>agios</greek> <greek>agios</greek> <greek>kurie</greek> <greek>Sabawq</greek> <greek>k</greek>. <greek>t</greek>. <greek>l</greek>.

V. (To pray and give thanks, p. 457.)

Here comes into view that reference of the apostle[1] 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. John xvi. 23, 24), to ask in His name. Now, He makes this word Amen one of His own names[2] 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 2 Cor. i. 20, when He calls Himself "The Amen, the faithful and true Witness." He thus makes it infinitely dear to Christians.[3] As in the Jewish usages,[4] 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. v. 8, viii. 3, 4; St. John xvii. 8.

Tertullian[5] refers to the responsive "Hallelujah" as "enriched prayer," and the Amen usually accompanied this ejaculation.

VI. (Its failing estate, p. 458.)

Hippolytus[6] 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. ii. 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 2 Pet. iii. 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[7] vol. i. cap. iii. pp. 308, 309, etc.

VII. (Peter, upon whom, etc., p. 486.)

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.[1] 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,"[2] 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:[3] "In quo omnes qui fidem Christi profitentur necessario conveniunt, ac fundamentum firmum et unicum, contra quod portae inferi nunquam praevalebunt (Matt. xvi. 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 Pins 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 cansent 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, p. 488.)

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,[4] 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, p. 493.)

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 l "Who should be greatest?" ask this question of any Romanist theologian, and he answers, in the words of the Creed of Plus 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 eider ... 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,[1] and gain how cheerfully he permits the apostles to send him forth, and "give him mission" to Samaria![2] St. Paul, moreover, who was "not a whit behind the chiefest of the Apostles,"[3] overrules him, and reforms his judgment.[4]

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,[5] 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 Doctor[6] 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, p. 513.)

The text of Cyprian[7] 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 (<greek>ek</greek> <greek>blastou</greek> = e germine), and rendering by metaphrase, "e medio plantarum, sive herbarum germinantium, ascendisti."

Here, then, we have the idea precisely equivalent to Jer. xlix. 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,[8] 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,[9] 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, p. 528.)

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. Luke ii. 2, as St. Paul borrowed his Roman name from Sergius Paulus.[10] 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 Acts xxviii. 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;[1] 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[2] 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 casuistry[3] 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, p. 528.)

Clement was able to remind the heathen, half a century before,[4] 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,[5] "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.[6]

XIII. (In the thirteenth Psalm, p. 546.)

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. [1]

2. But the Greek Psalter differs from the Hebrew; Psalms ix. and x. being made into one, as confessedly their material suggests. The Seventy joined also Psalms cxiv. and cxv. But they divided Psalm cxvi., and also Psalm cxlvii.

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 ix. and x., our Psalm xv. becomes the xiv., and so the Vulgate gives it; and the Oxford translators follow that.

5. But our text says "Psalm xiii.," 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.