| << | Contents | >> |
Cyprian
Introductory Notice to Cyprian.
[2087] Eph. iv. 15-16; 1 Cor. xii. 12-30. I have little doubt that our author’s theory was guided by his conceptions of this passage, and by Ignatian traditions.
[2089] See Guettée’s Exposition, p. 93.
[2090] Of which, hereafter, in an elucidation. See Guettée, p. 383.
[2091] P. 368, vol. i. Edin. edition.
[2092] Milman’s History of Christianity, vol. ii. p. 190, note b. See note, p. 266.
[2093] Epistle ii.
[2094] P. 328, Ed. Edinburgh.
[2095] See p. 265.
The Life and Passion of Cyprian, Bishop and Martyr.
[2096] [Here put for the chief in the sacerdocy. See p. 268, infra.]
[2097] [St.Luke xx. 35. Creature-merit is not implied, but, through grace, the desert of Matt. xxv. 21.]
[2100] [A proselyte, rather, known in legends as Indich. Vol. i. p. 433.]
[2101] [Elucidation I.]
[2102] [See above note 1, this page.]
[2103] [The charismata of a higher ministry.]
[2104] [Nor does it make any one so. But the Fathers seem to have thought it made good men more humble.]
[2105] [This heathen word thus comes into use as applicable to all bishops. It was used derisively by Tertullian, vol. iv. p. 74.]
[2106] [Pontius is said to have followed his beloved bishop, a.d. 258, dying a martyr.]
[2107] [See Origen, “weeks of years,” vol. iv. p. 353.]
[2108] That is, Providence ensured the respite, to fulfil the promise.
[2109] [See note at end of this memoir.]
[2110] [He was the first of the province, that is. See p. 273, supra.]
[2111] The simple attire of Hippolytus, as seen in his statue, was doubtless what is here meant by insignia. But see Hermas, vol. ii. p. 12.]
[2112] In the Oxford edition this epistle is given among the treatises.
[2113] Wearying, scil. “fatigantis.”
[2114] “Fabulis.” [Our “Thanksgiving Day” = the “Vindemia.”]
[2115] [A lover of gardens and of nature. The religion of Christ gave a new and loftier impulse to such tastes universally. Vol. ii. p. 9.]
[2116] [Another Nicodemus, John iii.]
[2117] Or, “shone,” “infulsit.”
[2118] [Alas, that in the modern theatre and opera all this has been reproduced, and Christians applaud!]
[2119] Errors, v. l.
[2120] [Compare Tertullian, vol. iii. pp. 87 et seqq.]
[2121] [Rom. i. 26, 27. The enormous extent of this diabolical form of lust is implied in all these patristic rebukes.]
[2122] The dresses of peace.
[2123] [Confirmed by all the Roman satirists, as will be recalled by the reader. Conf. Horace, Sat., vi. book i.]
[2124] [What a testimony to regeneration! Cyprian speaks from heathen experience, then from the experience of a new birth. Few specimens of simple eloquence surpass this.]
[2125] [See Cowper, on “the Sabine bard,” Task, b. iv. But compare even the best of Horatian epistles with this: “O noctes cœnæque Deum,” etc. What a blessed contrast in Christian society!]
[2126] [Here recall the Evening Hymn, vol. ii. p. 298.]
[2127] Oxford ed.: Ep. viii.
[2128] Papam. [The Roman clergy give this title to Cyprian.]
[2129] [This exercise of jurisdiction, vice episcopi, is to be noted.]
[2133] This is a very obscure passage, and is variously understood. It seems most probable that the allusion is to Peter’s denial of his Lord, and following Him afar off; and is intended to bear upon Cyprian’s retirement. There seems no meaning in interpreting the passage as a reference to Peter’s death. [It seems, in a slight degree, to reflect on Cyprian’s withdrawal. But note, it asserts that the pasce oves meas was a reproach to St. Peter, and was understood to be so by his fellow-apostles. In other words, our Lord, so these clergy argue, bade St. Peter not again to forsake the brethren whom he should strengthen. Luke xxii. 32.]
[2134] That is to say, “to the Capitol to sacrifice.”
[2135] Clinomeni.
[2136] i.e., as to the implied promise of their preparation for baptism.
Epistle III. To the Presbyters and Deacons Abiding at Rome. a.d. 250.
[2137] Oxford ed.; Ep. ix.
[2138] Fabian, bishop of Rome. [Cyprian’s “colleague,” but their bishop. See Greek of Philip. ii. 25. He is an example to his brethren: such the simple position of a primitive Bishop of Rome.]
[2139] The foregoing letter, Ep. ii.
Epistle IV. To the Presbyters and Deacons.
[2140] Oxford ed.: Ep. v.
[2141] Scil. Carthage, where the populace had already demanded Cyprian’s blood.
[2142] “Qui illic apud confessores offerunt,” scil. “the oblation” (προσφορὰ,Rom. xv. 16), i.e., “who celebrate the Eucharist.”
Epistle V. To the Presbyters and Deacons.
[2143] Oxford ed.: Ep. xiv. a.d. 250.
[2144] It is thought that Cyprian here speaks of an order of men called “Parabolani,” who systematically devoted themselves to the service of the sick and poor and imprisoned. [Acts iv. 6, ὁι νεώτεροι.]
[2145] Ecclesiasticus 11.28. [Conf. Solon, Herod., i. 86.]
[2148] John xiii. 14, 15. [The parabolani were so called circa a.d. 415.]
[2151] [Strange, indeed, that such should be found amid the persecuted sheep of Christ; but it illustrates the history of Callistus at Rome, and the possibility of such characters enlisting in the Church.]
[2152] [“Whence hath it tares?” Ans.: “An enemy hath done this.” See Matt. xiii. 27; Acts xx. 29-31.]
[2153] [Elucidation II. This was the canonical duty neglected by Callistus and his predecessor, who “imagined,” etc. See p. 156, supra.]
Epistle VI. To Rogatianus the Presbyter, and the Other Confessors. a.d. 250.
[2154] Oxford ed.; Ep. xiii. [Rogatian was a bishop afterwards.]
[2155] A beautiful aphorism. See below, note 8, this page.]
[2162] [The shame of the Church is the shame of the bishop. See above, note 1; also 1 Tim. v. 22.]
[2163] Either as criminals having returned from banishment without authority, or as having committed some crime for which they became amenable to punishment. See 1 Pet. iv. 15: “But let none of you suffer as a murderer, or as a thief, or as an evil-doer.”
[2164] Rom. xi. 20, 21. [How significant this warning to Rome!]
[2169] “Illustrata.” The Oxford translation has “bathed in light.”
[2170] [That is, if they have not actually committed the great sin themselves, yet, etc. See vol. ii. p. 57.]
[2173] Gal. v. 15. [See note 9, infra.]
[2174] The following is found only in one ms. Its genuineness is therefore doubted by some: “And although I have most fully written to our clergy, both lately when you were still kept in prison, and now also again, to supply whatever was needful, either for your clothing or for your food, yet I myself have also sent you from the small means of my own which I had with me, 250 pieces; and another 250 I had also sent before. Victor also, who from a reader has become a deacon, and is with me, sent you 175. But I rejoice when I know that very many of our brethren of their love are striving with each other, and are aiding your necessities with their contributions.”
Epistle VII. To the Clergy, Concerning Prayer to God.
[2175] Oxford ed.; Ep. xi. a.d. 250.
[2176] [Compare, in former letters, similar complaints, to which brief notes are subjoined. And mark the honest simplicity of these confessions. 2 Peter ii. 13, 14, 15.]
[2179] Satisfacimus.
[2182] [A comment on Luke 18.3; Matt. 18.19. Importunity necessary, even in the latter case.]
[2183] Ps. lxviii. 6. [Vulgate and Anglican Psalter version.]
[2187] [After the manner of Hermas. Vol. ii. p. 24, note 2.]
[2193] [A vision granted to the pastor in behalf of his flock. See Vulgate version of Ps. lxxxix. 19, which Cyprian’s, doubtless, anticipated.] This prediction of settled times was published in unsettled ones; and it was fulfilled by the sudden and unexpected death of Decius, in his expedition against the Goths.
[2196] [Saying, “our Father,” not “my Father.” Vol. i. p. 62.]
Epistle VIII. To the Martyrs and Confessors.
[2197] Oxford ed.; Ep. x. a.d. 250.
[2199] [There is in the church of S. Stefano Rotondo at Rome a series of delineations of the sufferings of the early martyrs, poorly executed, and too horrible to contemplate; but it all answers to these words of our author. See Ep. xxxiv. infra.]
[2202] Isa. vii. 13; vide Lam. iii. 26.
[2206] [He contemplates the peace promised in Ep. viii. supra. But note the indomitable spirit with which, for successive ages, the Church supplied her martyrs. Heb. xi. 36, 37.]
[2208] Oxford ed.: Ep. xvi. a.d. 250.
[2209] In letter ii. we have noted a limited exercise of jurisdiction: the canons seem not to have allowed them the full powers these presbyters had used.]
[2213] “Exomologesis.”
[2215] [Compare Tertullian, Ad Martyras, vol. iii. p. 693.]
[2216] [Note this persuasion of Cyprian, and compare St. Matt. xxi. 15-16; Luke xix. 40.]
[2217] [Celebrating the Lord’s Supper; Rom. 15.16; Mal. 1.11, texts which seem greatly to have influenced the language of the early Church.]
Epistle X. To the Martyrs and Confessors Who Sought that Peace Should Be Granted to the Lapsed.
[2218] Oxford ed.: Ep. xv. a.d. 250.
[2219] That these were everywhere soliciting the martyrs, and were also corrupting the confessors with importunate and excessive entreaty, so that, without any distinction or examination of the individuals, thousands of certificates were given, against the Gospel law, I wrote letters in which I recalled by my advice as much as possible the martyrs and confessors to the Lord’s commands.
[2220] [Another instance of this word as applied to the bishop, κατ᾽ ἐξοχην. So in St. Chrysostom, De Sacerdotio = episcopatu.]
[2222] [He refers to his comprovincials, not arrogating all authority to himself. See Hippolytus, p. 125, note 2, supra.]
[2223] [The African Church.]
[2224] Oxford ed.: Ep. xvii. a.d. 250.
[2225] [The faithful laity. A technical expression, in the original.]
[2228] [Here is a recognition of the laity as contributing to the decisive action. 1 Cor. v. 4.]
[2229] [Elucidation III.; also Ignatius, vol. i. p. 69.]
[2230] Oxford ed.: Ep. xviii. a.d. 250.
[2231] “Concerning this also I wrote twice to the clergy, and commanded it to be read to them, that for the mitigation of their violence in any manner for the meantime, if any who had received a certificate from the martyrs were departing from this life, having made confession and received the hands imposed upon them for repentance, they should be remitted to the Lord with the peace promised them by the martyrs,” etc.
[2233] “Audientibus,” scil. catechumens.
[2234] [See Hermas, vol. ii. p. 15, note 6.]
Epistle XIII. To the Clergy, Concerning Those Who are in Haste to Receive Peace. a.d. 250.
[2235] Oxford ed.: Ep. xix. [See letter xxvii. infra.]
[2237] Faciunt invidiam: “are producing ill-will to us.” Those who were eager to be received into the Church without certificates would produce ill-will to those who refused to receive them, as if they were too strict. Thus Rigaltius explains the passage. “These,” Cyprian says, “should wait until the Church in its usual way gives them peace publicly.”
[2238] [Elucidation IV.]
[2239] [i.e., they can become martyrs, if they will.]
Epistle XIV. To the Presbyters and Deacons Assembled at Rome.
[2240] Oxford ed.: Ep. xx. a.d. 250.
[2241] Comp. Ep, xiii. to the Roman clergy.
[2242] [Another instance of this usage (κατ᾽ ἐξοχὴν), of which see p. 291, supra.]
[2243] [Note the moderation of our author. 1 Pet. v. 5.]
Epistle XV. To Moyses and Maximus, and the Rest of the Confessors.
[2244] Oxford ed.: Ep. xxxvii. In the autumn of a.d. 250.
[2245] “Further, that you came to them in such way as you could enter; that you refreshed their minds, robust in their own faith and confession, by your appeals and your letters; that, accompanying their happiness with deserved praises, you inflamed them to a much more ardent desire for heavenly glory; that you urged them onward in the course; that you animated, as we believe and hope, future victors by the power of your address, so that, although all this may seem to come from the faith of the confessors and the divine indulgence, yet in their martyrdom they may seem in some manner to have become debtors to you.”
[2246] [i.e., confessorship. As to the time, see Treatise ii. infra.]
Epistle XVI. The Confessors to Cyprian.
[2247] Oxford ed.: Ep. xxiii. a.d. 250.
[2248] “Cypriano Papæ,” to “Pope” Cyprian. [An instance illustrative of what is to be found on p. 54, supra. See also Elucidation III. p. 154, supra.]
Epistle XVII. To the Presbyters and Deacons About the Foregoing and the Following Letters.
[2249] Oxford ed.: Ep. xxvi. a.d. 250.
[2251] [Elucidation V.]
[2252] [The affectionate and general usage of primitive bishops to seek the consensus fratrum, is noteworthy.]
Epistle XVIII. Caldonius to Cyprian.
[2253] Oxford ed.: Ep. xxiv. a.d. 250.
[2254] [The community of this term, presbyters, has been noted. See p. 156, supra.]
[2255] “Some” would seem to be correct (Goldhorn); but it has no authority.
[2256] [i.e., to idols, or the imperial image.]
[2257] “Presbyterium subministrabat;” assisted, probably as vicar or curate.
[2258] [A very touching incident, dramatically narrated.]
Epistle XIX. Cyprian Replies to Caldonius.
[2259] Oxford ed.: Ep. xxv. a.d. 250.
[2260] Probably the treatise, On the Lapsed.
[2261] [A beautiful specimen of obedience to the precept, 1 Pet. v. 5.]
Epistle XX. Celerinus to Lucian.
[2262] Oxford ed.: Ep. xxi. a.d. 250.
[2263] “Florida,” scil. “purpurea,” purpled, that is, with blood. See concluding section of Ep. viii. The Oxford translator has “empurpled.”
[2264] [Written at Easter, like the first Epistle to the Corinthians, as implied in cap. v. 7. See Conybeare and Howson.]
[2265] The Oxford edition has a variation here, as follows: “Until our Lord Jesus Christ afford help, and pity be manifested through you, or through those my lords who may have been crowned, from whom you will entreat that these dreadful shipwrecks may be pardoned.”
[2267] This seems altogether unintelligible: the original is probably corrupt. [It seems to relate to the sort of priesthood which was conceded to all martyrs, in view of (Rev. i. 6 and v. 10) the message sent by the angel “to His servants,” and by their servant or minister, John.]
[2268] Dodwell conjectures this name to be from ἀτυχοῦσα (unhappy) or ἀεκοῦσα (unwilling), and applies it to Candida.
[2269] A spot in the Roman Forum which must of necessity be passed by in the ascent to the Capitol. It would appear that Candida therefore repented of her purpose of sacrificing, when she was actually on her way to effect it.
[2270] [i.e., the clergy administering jurisdiction.]
[2271] i.e., in the room of Fabian.
[2272] [i e., to Ostia or Portus].
Epistle XXI. Lucian Replies to Celerinus.
[2273] Oxford ed.: Ep. xxii. a.d. 250.
[2274] The emperor Decius.
[2275] The passage is hopelessly confused.
[2276] “And, moreover, by the smoke of fire, and our suffering was so intolerable,” etc.; v. l.
[2277] These parenthical words are necessary to the sense, but are omitted in the original.
[2278] “Pejerario.” There are many conjectures as to the meaning of this. Perhaps the most plausible is the emendation, “Petrario”—“in the mines.”
[2279] This epistle, as well as the preceding, seems to be very imperfect, having probably been “written,” says the Oxford translator, “by persons little versed in writing,—confessors, probably, of the less instructed sort.” The meaning in many places is very unsatisfactory.
[2280] Oxford ed.: Ep. xxvii. a.d. 250.
[2281] Some read, “his mother and sisters, who had fallen.”
[2282] [A Cyprianic aphorism applicable to the “The Fathers.”]
[2283] Gal. i. 6-9. [Applicable to the new Marian dogma.]
[2284] Oxford ed.: Ep. xxix. The numbering of the epistles has hitherto been in accordance with Migne’s edition of the text: but as he here follows a typographical error in numbering the epistle “xxiv.,” and all the subsequent ones accordingly, it has been thought better to continue the correct order in this translation. In each case, therefore, after this, the number of the epistle in the translation will be one earlier than in Migne.
[2285] Not “teachers and presbyters,” as in the Oxford translation, but “teaching presbyters.” For these were a distinct class of presbyters—all not being teachers,—and these were to be judges of the fitness of such as were to be teachers of the hearers. [According to Cyprian’s theory, all presbyters shared in the government and celebrated the Lord’s Supper, but only the more learned and gifted were preachers. 1 Tim. iv. 17.]
Epistle XXIV. To Moyses and Maximus and the Rest of the Confessors.
[2286] Oxford ed.: Ep. xxviii. [The See of Rome was now vacant by the death of Fabian. a.d. 250. See letter xxiv. infra.]
[2289] “And not to become a martyr for the Lord’s sake” (or, “by the Lord’s help”), “and to endeavour to overthrow the Lord’s precepts.” Baluz. reads “præter,” but in notes, “propter,” while most mss. read “per Dominum.”
[2290] Oxford ed.: Ep. xxxi. [This epistle shows that Cyprian’s gentle reproof of their former implied regret at his retreat (see p. 280, supra) had been effective.]
[2291] [Note this testimony to the universality of the persecution. Vol. iv. p. 125, this series.]
[2292] Supplicia sua post fidem amare cœpisse.
[2298] [Note the power of Holy Scripture in creating and supporting the martyr-spirit.]
[2299] [See valuable note, Oxford translation, p. 71.]
[2300] Lit. “of our postponement.”
[2301] [I have amended the translation here from the Oxford trans.]
[2302] [An important testimony to Cyprian’s judicious retirement, in the spirit of St. Paul, Phil. i. 24.]
[2303] “Sanctum.” [Note what follows: a rule for our times.]
[2304] [An important testimony to the Cyprianic theory from members of the Roman presbytery.]
[2305] [The extent of the lapses which Cyprian strove to check by due austerity must be noted.]
[2306] [The casting of a grain of incense upon the coals before an image, to escape death.]
[2307] [Meats offered to idols.]
[2308] [Note the profound convictions in these very lapsers of the truth of the Gospel and of the value of full communion with Christ.]
Epistle XXVI. Cyprian to the Lapsed.
[2309] Oxford ed.: Ep. xxxiii. a.d. 250.
[2310] [This is the Cyprianic idea. The idea that this was peculiar to any one bishop had never entered his mind. See vol. iv. p. 99.]
[2312] [Elucidated and worked out in the Treatise on Unity, infra.]
Epistle XXVII. To the Presbyters and Deacons.
[2315] Oxford ed.: Ep. xxxiv. a.d. 250.
[2316] [At the Eucharist the alms and oblations were regarded in the light of Matt. v. 23, 24.]
[2318] Isa. xxx. 15, LXX.
[2319] “They which lead thee.”—E.V.
[2320] Isa. iii. 12, LXX.
[2321] [Thus Cyprian keeps in view “the whole Church,” and adheres to his principle in letter xiii. p. 294, note 1, supra.]
[2322] [Thus Cyprian keeps in view “the whole Church,” and adheres to his principle in letter xiii. p. 294, note 1, supra.]
[2323] Some read this, “dictione,” preaching.
Epistle XXVIII. To the Presbyters and Deacons Abiding at Rome.
[2324] Oxford ed.: Ep. xxxv. a.d. 250.
Epistle XXIX. The Presbyters and Deacons Abiding at Rome, to Cyprian.
[2325] Oxford ed.: Ep. xxxvi. a.d. 250.
[2326] “Papa” = pope. [It may thus be noted what this word meant at Rome: nothing more than the fatherly address of all bishops.]
[2327] [The church at Rome recognises national churches as sisters. The“ Roman Catholic” theory was not known, even under the Papacy, till the Trent Council, which destroyed “sister churches.”]
[2328] Or, we may read in.
[2329] [On the principles we shall find laid down in Cyprian’s Treatise on Unity. Also see vol. iv. p. 113.]
Epistle XXX. The Roman Clergy to Cyprian.
[2330] Oxford ed.: Ep. xxx. a.d. 250.
[2331] This letter was written, as were also the others of the Roman clergy, during the vacancy of the See, after the death of Fabian.
[2332] “Pope Cyprian.”
[2333] [Note τὰ ἀρχαῖα ἔθη, as in St. Paul, 1 Cor. xi. 16.]
[2335] [God grant this spirit to the modern Christians in Rome.]
[2336] No conception of Roman infallibility here.]
[2337] [A concession which illustrates the present awful degeneracy of this See.]
[2338] [1 Cor. x. 21, where tables and altars are used as synonymes.]
[2339] Sacramentum.
[2340] [See p. 304, note 8, supra.]
[2341] [The whole system of Roman casuistry, as it now exists in the authorized penitential forms of Liguori, is here condemned.]
[2342] [See Alphonsus de’ Liguori and the Papal Authorization, vol. i. p. xxii., ed. Paris, 1852.]
[2343] [All-important is this testimony of the Roman clergy to the Cyprianic idea of the Church synods. See this vol. supra, p. 283.]
[2344] [Note this principle, as a test of synodical decrees.]
[2345] [Probably a quotation from a “bidding prayer” in use at Rome in those times. Elucidation VI.]
[2346] In “sacramento,” scil. “fidei;” perhaps in a way in harmony with their religious engagement and with ecclesiastical discipline.
[2348] Matt. x. 33; Luke xii. 9.
[2349] [Note this faithful statement of scriptural doctrine, and no hint of purgatory.]
[2350] [All this illustrates the Treatise on Unity (infra), and proves the utter absence of anything peculiar in the See of Rome.]
[2351] [How different the language of the cardinal vicar, now, when he writes, sede vacante.]
[2352] [This eloquent and evangelical letter proves that much dross had been burned away by the fires of persecution since the episcopate of Callistus. It is referred to, p. 309, note 4.]
Epistle XXXI. To the Carthaginian Clergy, About the Letters Sent to Rome, and Received Thence.
[2353] Oxford ed.: Ep. xxxii. a.d. 250.
[2354] [Administering jurisdiction sede vacante.]
[2355] [Illustrating the Treatise on Unity.]
Epistle XXXII. To the Clergy and People, About the Ordination of Aurelius as a Reader.
[2356] Oxford ed.: Ep. xxxviii. a.d. 250.
[2357] [Note again this principle of the Cyprianic freedom and evangelical discipline. Acts xv. 22; Matt. xviii. 17.]
[2358] Aurelius not being able to discharge the functions of his office in public, because of the persecution, in the meantime read for Cyprian; which is said to be an augury or beginning of future peace.
[2359] [That is himself. Compare Phil. i. 26.]
Epistle XXXIII. To the Clergy and People, About the Ordination of Celerinus as Reader.
[2360] Oxford ed.: Ep. xxxix. a.d. 250.
[2361] [See testimony of Cornelius, in Euseb., H. E., vi. 43.]
[2362] [He produced some momentary impression on Decius himself.]
[2363] [Gal. vi. 17. St. Paul esteemed such stigmata a better ground of glorying in the flesh than his circumcision.]
[2364] [Memorial thanksgivings. Ussher argues hereby the absence of all purgatorial ideas, because martyrs were allowed by all to go at once to bliss. Compare Tertull., vol. iv. p. 67.]
[2365] [He was called to preach and expound the Scriptures.]
[2366] “The brotherhood may follow and imitate these same persons;” v. l.
[2367] See Bingham, Book v. cap. 6, sec. 3.]
Epistle XXXIV. To the Same, About the Ordination of Numidicus as Presbyter.
[2368] Oxford ed.: Ep. xl. a.d. 250.
[2369] Otherwise, “unconquered.”
[2370] [Let us put ourselves in Cyprian’s place, and share his anxiety to fill up the vacant places in his list of presbyters at this terrible period.]
Epistle XXXV. To the Clergy, Concerning the Care of the Poor and Strangers.
[2371] Oxford ed.: Ep. vii. a.d. circa 251.
[2372] [Here, as elsewhere, spoken of in this way, in imitation of 1 Pet. v. 1.]
Epistle XXXVI. To the Clergy, Bidding Them Show Every Kindness to the Confessors in Prison.
[2373] Oxford ed.: Ep. xii. a.d. circa 251.
[2377] [The tract of Archbishop Ussher shows what these commemorations were. See vol. iii. p. 701, and Elucidation, p. 706, also vol. i. p. 484.]
Epistle XXXVII. To Caldonius, Herculanus, and Others, About the Excommunication of Felicissimus.
[2378] Oxford ed.: Ep. xli. a.d. 250.
[2379] [So the Oxford ed., p. 91.] Or, “in the mount,” “in monte;” vide Neander, K. G., i. 252; probably in some church or congregation assembled by Felicissimus, on an eminence near or in Carthage.
[2380] Or, “on the mount.”
[2381] Oxford ed.: Ep. xlii. a.d. 251.
[2382] V. l. “to Cyprian, greeting.”
[2383] “Rutili,” scil. confessors who had spilt their blood.
[2384] “Budinarius.” The exact meaning of this word is unknown. Some read it as another name: “Soliassus and Budinarius.” The Oxford editor changes it into Burdonarius, meaning a “carrier on mules.” Salmasius, in a long note on a passage in the life of Aurelian (Hist. Aug., p. 408), proposes butinarius, which he derives from βυτίνη, a cruet for containing vinegar, etc., and which he identifies with βοῦττις, the original of our bottle. Butinarias would then mean a maker of vessels suitable for containing vinegar, etc. See Sophocles’ Glossary of Byzantine Greek, s. v. βοῦττις. [Probably low Latin for a maker of force-meats. Spanish, budin.]
Epistle XXXIX. To the People, Concerning Five Schismatic Presbyters of the Faction of Felicissimus.
[2385] Oxford ed.: Ep. xliii. a.d. 251.
[2386] Some read “Britius” or “Briccius.”
[2387] “Clericis urbicis,” scil. the “Roman city clergy.” [A very important example of the concurrent action of the clergy of the metropolis with those of sister churches.]
[2388] “Romæ” scil. “across the sea, at Rome.” [The African canons forbade appeals to any bishop beyond seas.]
[2389] [Concerning this exile, see p. 270, supra.]
[2390] [“The elders,” i.e., presbyters. Our author plays upon the word, and compares the corrupt presbyters to their like in the Hebrew Church, from which this name is borrowed. Exod. iii. 16 and passim.]
[2391] Hist. of Susannah.
[2393] [See Treatise on Unity. Cyprian considers the universal episcopate as one cathredra, like “Moses’ seat” in the Church of the Hebrews. This one chair he calls “Peter’s chair.”]
[2400] [The high official tone with which Cyprian upholds his own authority is always balanced by equal zeal for the presbyters and the laity. On which compare Hooker, Polity, book viii. cap. vi. 8.]
Epistle XL. To Cornelius, on His Refusal to Receive Novatian’s Ordination.
[2401] Oxford ed.: Ep. xliv. a.d. 251.
[2402] [Cornelius has succeeded to the cathedra in Rome. Here opens a new chapter in the history of Cyprian and of the Roman See.]
[2403] Ordination to the episcopate was the term used. Consecration is the inferior term now usual in Western Christendom. Elucidation VIII.]
[2404] “In statione,” “stationary assembly;” these being the Wednesdays and Fridays in each week (Marshall). [See vol. i. p. 33.]
[2405] [Note the free use of this phrase by Cyprian. This also to the Bishop of Rome.]
[2406] [Nothing of a “universal bishop” is intimated or heard of. The election is that of a bishop like any other bishop.]
[2407] [Here note, that the episcopate of Rome is in no otherwise regulated or regarded than that of any other See.]
Epistle XLI. To Cornelius, About Cyprian’s Approval of His Ordination, and Concerning Felicissimus.
[2408] Oxford ed.: Ep. xlv. a.d. 251.
[2409] The Oxford edition follows some authorities in reading this “sadness” rather than “gladness.”
[2413] Lit.: “that these things ought to be done.”
[2414] The co-presbyter here spoken of is Novatian. The Oxford text reads, “When such writings came to me concerning you and your co-presbyters sitting with you, as had the true ring of religious simplicity in them.” There is a variety of readings. [But think of a modern “Pope” thus addressed about a “co-presbyter.”]
[2415] [Cyprian, however, respectfully demands the canonical evidences from his brother Cornelius.]
[2416] [Every bishop thus announced his ordination.]
[2417] [Had such instructions proceeded from the Roman See to Cyprian, what inferences would have been manufactured out of them by the mediæval writers.]
Epistle XLII. To the Same, on His Having Sent Letters to the Confessors Whom Novatian Had Seduced.
[2418] Oxford ed.: Ep. xlvii. a.d. 251.
[2419] [On the frequent confusion of these names see Wordsworth, Hippol., p. 109.]
Epistle XLIII. To the Roman Confessors, that They Should Return to Unity.
[2420] Oxford ed.: Ep. xlvi. a.d. 251.
[2421] [“Another bishop should be made.” What would have been the outcry of the whole Church, and what the language of Cyprian, had any idea entered their minds that the case was that of the Divine Oracle of Christendom, the Vicar of Christ, the Centre of Unity, the Infallible, etc.]
Epistle XLIV. To Cornelius, Concerning Polycarp the Adrumetine.
[2422] Oxford ed.: Ep. xlviii. a.d. 251.
[2423] [This refers to the episcopate. They had taken letters only to “presbyters and deacons.” Or to Christ the root, and the Church the womb or matrix. See infra, Letter xlviii. p. 325.
Epistle XLV. Cornelius to Cyprian, on the Return of the Confessors to Unity.
[2424] Oxford ed.: Ep. xlix. a.d. 251.
[2425] Novatian.
[2426] Baluz.: “Announced the swelling pride of some, the softened temper of others.”
[2427] [i.e., for episcopal ordination and consecration.]
[2428] [See Ep. xvii. p. 296, supra.]
[2430] [Episcopatus unus est. One bishop, i e., one episcopate. See the note, Oxford translation of this letter, p. 108, and Cyprian’s theory of the same in his Treatise on Unity.]
[2431] Baluzius reads, without authority: “Who would not be moved by that profession of theirs,” etc.
[2432] Oxford ed.: Ep. li. a.d. 251.
[2433] Some read, “might not be tried by the faith of their charity and unity.”
[2434] Some old editions read, “of that thing.”
Epistle XLVII. Cornelius to Cyprian, Concerning the Faction of Novatian with His Party.
[2436] Oxford ed.: Ep. l. a.d. 251.
[2437] [Oxford trans., p. 111. Elucidation VIII. and p. 319, supra.]
Epistle XLVIII. Cyprian’s Answer to Cornelius, Concerning the Crimes of Novatus.
[2438] Oxford ed.: Ep. lii. a.d. 251.
[2440] [See letter xliv. p. 322, supra.]
[2441] [“From her greatness;” he does not even mention her dignity as the one and only apostolic see of Western Christendom. And this is the case in subsequent action of the Great Councils. Rome, though not the root, was yet a “root and matrix.”]
[2443] [Cyprian’s idea of unity as expounded in his treatise, infra.]
Epistle XLIX. Maximus and the Other Confessors to Cyprian, About Their Return from Schism.
[2444] Oxford ed.: Ep. liii. a.d. 251.
[2445] [The language of this letter clearly demonstrates the primitive condition of the Roman clergy and their bishop, and their entire unconsciousness of any exceptional position in their estate or relations to other churches. “Our bishop”—not Urbis et Orbis papa.]
Epistle L. From Cyprian to the Confessors, Congratulating Them on Their Return from Schism.
[2446] Oxford ed.: Ep. liv. a.d. 252.
[2448] [i.e., On Unity and On the Lapsers.]
[2449] “Of the Unity of the Church.” [And note, Cyprian innocently teaches these Roman clergy the principles of Catholic unity, without an idea that they were in a position to know much more on the subject than they could be taught by a bishop in Africa.]
Epistle LI. To Antonianus About Cornelius and Novatian.
[2450] Oxford ed.: Ep. lv. a.d. 252.
[2451] That he may induce him to this, he narrates the history of the whole disturbance between Cornelius and Novatian, and explains that Cornelius was an excellent man, and legitimately elected; while Novatian was guilty of many crimes, and had obtained an unlawful election.
[2452] [“Our co-bishop,”—language which reflects our author’s idea of Catholic communion. See his Treatise on Unity; also p. 329.]
[2453] [His idea is, that to be in communion with the whole Church, one must be in fellowship with his own lawful bishop.]
[2454] Ep. xiii. 2.
[2455] [The provincial council, clearly.]
[2456] Ep. xxx. p. 310.
[2457] [On principles of Catholic unity expounded in his Treatise.]
[2458] [Note this appeal to Scripture always, as enthroned infallibility, insuring the presence of the Spirit of counsel.]
[2459] [A most important reference to the true position of the Roman See. Elucidation IX.]
[2460] [Novatian and his like.]
[2461] [On the death of Fabian, see Ep. iii. p. 281; sufferings of Cornelius (inference), p. 303; Decius, p. 299.]
[2462] [On the death of Fabian, see Ep. iii. p. 281; sufferings of Cornelius (inference), p, 303; Decius, p. 299.]
[2463] [Not by a mere decision, but by consent of “colleagues.”]
[2464] Opprimi.
[2466] [Episcopo tractante. See Oxford trans., a valuable note, p. 124; also Vincent, Common., cap. 28.]
[2475] [Compare Cyprian, in all this, with his less reasonable “master” Tertullian.]
[2476] Apud inferos. See Ps. vi. 5.
[2477] Prov. xviii. 19 (old version).
[2483] [I bespeak admiration for this loving spirit of one often upbraided for his strong expressions and firm convictions.]
[2484] These words are variously read, “to be purged divinely,” or “to be purged for a long while,” scil. “purgari divine,” or “purgari diutine.” [Candid Romish writers concede that this does not refer to their purgatory; but, the idea once accepted, we can read it into this place as into 1 Cor. iii. 13. See Oxford trans., p. 128.]
[2485] [The unity of the Catholic Church, in his view, consists in this unity of co-bishops in one episcopate, with which every Christian should be in communion through his own bishop.]
[2486] [The independence of bishops, and their intercommunion as one episcopate, is his theory of the undivided sacrament of Catholicity.]
[2488] Tob. iv. 10.
[2491] Wisd. i. 13.
[2495] [Matt. v. 4. A striking exposition. “The quality of mercy is not strained,” etc.]
[2496] [The primitive canons require the consent of a majority of comprovincials, and three at least to ordain.]
[2497] [One of the many aphoristic condensations of the Cyprianic theory. Elucidation X.]
[2499] [“The body of his fellow-bishops,” as above.]
[2508] [“Fools make a mock at sin.” But what serious reflections are inspired by the solemn discipline of primitive Christianity! Mercy is magnified, indeed, but pardon and peace are made worth striving after. Repentance is made a reality, and we hear nothing of mechanical penances and absolutions.]
[2509] [He has never heard of indulgences and masses for the dead, nor of purgatorial remission. See p. 332, note 7.]
[2510] [To the unity of our common episcopate. Note this; for, if he had imagined Cornelius to have been a “Pope,” he must have said, “to unity with the true pontiff, against whom Novatian has rebelled, and made himself an anti-pope.”]
[2511] Oxford ed.: Ep. lvi. a.d. 252.
[2512] According to some readings, “the name of the Lord.”
[2513] [The sweetness, moderation, and prudence of this letter are alike commendable. But let us reflect what it meant to confess Christ in those days.]
Epistle LIII. To Cornelius, Concerning Granting Peace to the Lapsed.
[2514] Oxford ed.: Ep. lvii.
[2515] As the African bishops had previously decided in a certain council, that the lapsed, except after long penitence, should not be received to peace, unless perchance peril of sickness was urgent; now on the appearance of a new persecution they decided that peace was to be granted to all those who had repented, so that they might be the more courageous for the contest of suffering.
[2516] [“To Cornelius their brother.” Now compare this with the abject conduct of Latin bishops at the late council of the Vatican. See Döllinger (On Unity, etc.), Janus, and Quirinus.
[2517] The superscription in other texts is as follows: “Cyprian, Liberalis, Caldonius, Nicomedes, Cæcilius, Junius, Marrutius, Felix, Successus, Faustinus, Fortunatus, Victor, Saturninus, another Saturninus, Rogatian, Tertullus, Lucianus, Sattius, Secundinus, another Saturninus, Eutyches, Amplus, another Saturninus, Aurelius, Priscus, Herculaneus, Victoricus, Quintus, Honoratus, Manthaneus, Hortensianus, Verianus, Iambus, Donatus, Pomponius, Polycarp, Demetrius, another Donatus, Privatianus, another Fortunatus, Rogatus and Munnulus, to Cornelius their brother, greeting.”
[2518] [Compare Luke xxii. 15, 42 and Ps. cxvi. 13.]
[2520] Ezek. xxxiv. 3-6, 10-16.
[2521] [“We have determined.” No reference to any revising power in the Bishop of Rome, who is counselled from first to last as a brother, and told what he should do.]
Epistle LIV. To Cornelius, Concerning Fortunatus and Felicissimus, or Against the Heretics.
[2522] Oxford ed.: Ep. lix. a.d. 252.
[2523] Indicating also by the way whence heresy and schisms are wont to take their rise, so that the letter is with good reason inscribed by Morell “Contra Hæreticos.”
[2524] [He was a purse-proud layman. But see Elucidation XIII, infra.]
[2525] [“The sacramental host of God’s elect.”—The Task, Cowper.]
[2527] 1 Mac. ii. 62, 63.
[2533] [This idea became embedded in the minds of Western Christians. See Southey, Roderick, xxv. note 72. The Fabulous Chronicle which Southey gives at length is a curious study of this subject.]
[2544] [i.e., in each Church the one episcopate—“the college of priests”—is represented by the one bishop. See note, Oxford trans., p. 155.]
[2545] [An illustration again of the Cyprianic theory. See the Treatise on Unity. These notes will aid when we reach that Treatise.]
[2551] [Cyprian could not have written this letter to Cornelius had he recognised in him, as a successor of Peter, any other than the gifts which he supposed common to all bishops.]
[2556] [“Our fellow-bishops.” This council was held on the return of Cyprian, a.d. 251, soon after Easter.]
[2557] [“Our fellow-bishops.” This council was held on the return of Cyprian, a.d. 251, soon after Easter.]
[2558] [They were not appointed there by any “favour of the Apostolic See,” and Cyprian knows much more of their existence as bishops than Cornelius does.]
[2559] [Elucidation XI.]
[2560] Or, “with Privatus, the proved heretic;” or, according to the Oxford translation, “a proud heretic.” [See p. 308.]
[2564] Strictly, the phrase here as elsewhere is, “should do penance,” “pœnitentiam agerent.”
[2565] “That by the malice of the devil they may consummate their work;” v. l.
[2566] Scil. Capitol of Carthage, for the provinces imitated Rome in this respect. Du Cange give many instances.
[2567] Isa. xxix. 10: orig. “transpunctionis.”
[2569] [The organization of the laity into their freedom and franchises is part of the Cyprianic system, and gave birth to the whole fabric of free constitutions, in England and elsewhere.]
[2571] “Unless they had set up,” v. l.
[2572] [The Apostolic See of the West was necessarily all this in the eyes of an unambitious faithful Western co-bishop; but the letter itself proves that it was not the See of one who had any authority over or apart from his co-bishops. Let us not read into his expressions ideas which are an after-thought, and which conflict with the life and all the testimony of Cyprian.]
[2573] [To be interpreted by Epistle xxx. p. 308, supra. Elucidation XII.]
[2574] [Note this decree, “by all of us,” and what follows.]
[2575] [Only “desperate and abandoned men” could make light of other bishops, by carrying their case from their own province to Rome. This was forbidden by canons. Cyprian’s respect for the mother See was like that felt by Anglo-Americans for Canterbury, involving no subjection in the least degree. See Elucidation XIII.]
[2577] [Exod. xxiii. 2. The best comment on Cyprian’s system is to be found in the Commonitory of Vincent of Lerins (a.d. 450), who lays down the rule, that if the whole Church revolts from the faith save only a few, those few are the Catholics.]
[2578] Ecclesiasticus 16.1,2. The words in parenthesis are not found in many editions.
[2579] [See vol. ii. pp. 15, 22. And for this ecclesiastical “remission,” 2 Cor. ii. 10, which Cyprian imitates.]
[2580] [What a contrast to the hierarchical spirit of the Middle Ages, this primitive compassion for penitents! Think of Canossa.]
[2582] [Cyprian’s love for the people is always thus conspicuous. Here the majesty and dignity of the Catholic Church is identified with all estates of men therein.]
[2583] [Phil. iii. 2. The apostle calls the Judaizers a concision, the particle cut off and thrown away in the rite of circumcision; a rejected schism. See Joel iii. 14, Eng., margin. Elucidation XII.]
[2584] [Note this significant language. Our author has no conception of a pontifical system excluding the presbytery from its part and place in the councils and regimen of the Church.]
[2585] [Elucidation XV.; also Elucidation XIII.]
[2589] Ecclesiasticus 28.24 (Vulg. 28).
[2591] [It must be seen what all this implies as to the position of Cornelius and (“our brotherhood there”) his comprovincial bishops, i.e., in their relations to Cyprian.]
[2593] 2 Thess. iii. 6. [Cyprian virtually commands Cornelius, through the Apostle, what course to take. Elucidation XIII.]
[2594] 3 [Had such a letter been sent by Cornelius to Cyprian,—so full of warning, advice, and even direction,—what would not have been made of it as a “Decretal”? a.d. 252.]
Epistle LV. To the People of Thibaris, Exhorting to Martyrdom.
[2595] Oxford ed.: Ep. lviii.
[2596] Hence are suggested illustrations of good men from the beginning of the world who have suffered martyrdom, especially that which surpasses all examples, the passion of our Lord. What excitement is afforded to the endurance of martyrdom by the brave and ready enduring of the contests of the stadium and the theatre. Finally, let the reward be considered, which now, moreover, animates and influences us to sustain everything.
[2597] Occasum.
[2598] [It has been a question whether this daily reception of the communion was confined to times of persecution, or was more generally the custom. It seems to me exceptional. Freeman, vol. i. p. 383.]
[2605] [Preaching the eminent duty of true bishops. See letter li. p. 330, note 4, supra.]
[2608] Bel and the Dragon 5.
[2609] [Referred to by St. Paul, Heb. xi. 35. I say St. Paul advisedly. See, to the contrary, Farrar, St. Paul, p. 6.]
[2611] [Valuable note, Oxford trans., Ep. lviii. p. 142, note k.]
[2616] Scil.: the sign of the cross in baptism.
[2617] It is observed here that the Eucharist was at this time received by the hand of the communicant, and not placed in his mouth by the minister, as some have pretended was the original mode of administration. [See Cyril of Jerusalem, Mystagog., v. p. 1126, Migne.]
Epistle LVI. To Cornelius in Exile, Concerning His Confession.
[2619] Oxford ed.: Ep. lx. a.d. 252.
[2620] Damasus mentions this epistle in the life of Cornelius, as being that on account of which a calumny arose, whence the tyrant took an excuse for his death.
[2621] [Note the entire equality of these bishops. Carthage and Rome are of equal sacerdocy.]
[2622] [Cornelius the voice of his diocese only because they concur with him. Compare Leto, Vat. Council, p. 223 and passim.]
Epistle LVII. To Lucius The Bishop of Rome, Returned from Banishment.
[2623] Oxford ed.: Ep. lxi. a.d. 252.
[2624] [Hi episcopate lasted not six months. See Eusebius, H. E., vii. 2. He seems to have suffered martyrdom by the sword.]
[2625] [Not Novatian. The organization at Rome is here glanced at, as answering to the Cyprianic theory in all respects.]
Epistle LVIII. To Fidus, on the Baptism of Infants.
[2626] Oxford ed.: Ep. lxiv. [It would be unbecoming in me to add comments of my own on this letter. Such are the views of Cyprian; and one may see the opposite views, set forth with extreme candor, by Jeremy Taylor in his Liberty of Prophesying.]
[2627] This letter was evidently written after both synods concerning the lapsed, of which mention was made above in Epistle liii.; but whether a long time or a short time after is uncertain, although the context indicates that it was written during a time of peace.
[2628] [i.e., the decree of the synod, or council.]
[2629] [See letter liv. p. 340, supra.]
[2631] [A marvellous relic of pagan ideas. A new-born babe, after its bath, makes no such impression upon civilized minds.]
[2634] [I cannot refrain from quoting a layman’s beautiful lines on the death of his son:—
“Pure from all stain save that of human clay,
Which Christ’s atoning blood had washed away.”
George Canning, a.d. 1770–1827.]
[2635] Oxford ed.: Ep. lxii. a.d. 253.
[2636] It is probable that this captivity was the work of those barbarians against whom Decius went to war and was killed.
[2642] [Primitive Christians were grateful for opportunities to distribute gifts. Rom. xii. 13.]
[2643] [An immense contribution, for the times. In our money reckoned (for temp. Decii) at $3,757. For the Augustan age it would be $4,294. The text (sestertia) dubious. Ed. Paris.
[2644] [The diptychs are here referred to; that is, lists (read at the Eucharist) in which benefactors, living or dead, were gratefully remembered. Anglice, “beadroll.”]
Epistle LX. To Euchratius, About an Actor.
[2645] Oxford ed.: Ep. ii. Circa a.d. 249.
[2646] [In the Sistine Chapel of the Vatican, to the disgrace of the pontifical court, the fine music is obtained by recourse to this expedient, inflicted upon children.]
Epistle LXI. To Pomponius, Concerning Some Virgins.
[2647] Oxford ed.: Ep. iv. He suggests the kind of discipline by which virgins may be kept in their duty, and some matters concerning the power of excommunication in the Church. Circa a.d. 249.
[2648] [See vol. ii. p. 57, Elucidation II.]
[2650] Wisd. iii. 11.
[2651] Ps. ii. 12 (LXX.).
[2652] Some editors read here “fructu” for “ructu;” but Goldhorn observes that a similar collocation of eructation with error is found in Horace, Ep. ad Pis., 457.
[2653] [How coarse and brutal the pagan manners, which even the Gospel could not immediately refine!]
[2656] [This abomination may have lingered in Africa much longer that elsewhere among the Punic converts from Canaanite manners. Ezek. viii. 13, 14.]
[2659] [The frightful condition of heathen society inspired the effort to maintain celibacy, but all this suggests the divine wisdom and clemency in restricting it to the few. Matt. xix. 11.]
[2662] [The horrible subject of this letter is treated in a valuable note (k) in the Oxford trans., p 7. It began earlier (see Hermas) than that learned annotator supposes; but the silence of Minucius Felix, and the pagan objector of his story, as to this specific reproach, suggests that it was of rare occurrence. Vol. ii. p. 235.]
Epistle LXII. Cæcilius, on the Sacrament of the Cup of the Lord.
[2663] Oxford ed.: Ep. lxiii. a.d. 253.
[2664] [A kindly rebuke of those Encratites who were called Hydroparastatæ. Epiphan., iii. p. 9, ed. Oehler.]
[2665] [1 Cor. xi. 2. Our author evidently has this in mind. He is admonished by such Scriptures to maintain apostolic traditions.]
[2666] [1 Cor. xi. 2. Our author evidently has this in mind. He is admonished by such Scriptures to maintain apostolic traditions.]
[2677] [For a full view of all theories of election, see Faber, On the Primitive Doctrine of Election, New York, ed. 1840.]
[2682] [See Justin, vol. i. p. 185, this series.]
[2686] Ps. xxiii. 5. [Vulgate, “calix inebrians.” Ps. xxii. 5.]
[2687] [A happy conception of the inebriation of the Spirit, “where drinking largely sobers us again.”]
[2689] [This figure, copied by St. Augustine (vol. v. p. 1247, ed. Migne), is retained in the liturgy of the Reformed Dutch communion.]
[2695] According to some texts is read here, “to offer wine, lest in the morning hours, through the flavour of the wine, its smell should be recognised by its fragrant odour by the perception of unbelievers, and he should be known to be a Christian, since we commemorate the blood of Christ in the oblation of wine.” [The heathen detected Christians by this token when searching victims for the persecutor.
[2696] Mark viii. 38. [Bingham, book xv. cap. ii. sec. 7.]
[2698] [Much light is thrown on this by the Hebrew usages. See Freeman, On the Principles of Divine Service, vol. ii. p. 293.]
[2699] “Frequentandis dominicis.”
[2704] Jer. xxiii. 28, 30, 32.
[2708] [A very important monition that clearer light upon certain Scriptures may break in as time unfolds their purpose. Phil. iii. 15.]
[2709] [Even these minute maxims show that the spirit of the third century was to adhere to the example of Christ and His Apostles. This gives us confidence that no intentional innovations were admitted.]
[2710] Oxford ed.: Ep. lxv. a.d. 253.
[2719] [2 Thess. ii. 11. Judicial blindness the result of revolt from known truth.]
[2720] Otherwise, “the enduring vigour of that soundness which they have preserved and guarded.”
Epistle LXIV. To Rogatianus, Concerning the Deacon Who Contended Against the Bishop.
[2722] Oxford ed.: Ep. iii.
[2723] At what time this letter was written is uncertain, unless we may gather from the similar commencement in both letters, that it was written at the same synod with the following one. Perhaps a.d. 249.
[2725] [i.e., Levites—deacons. But Korah and the Levites (Num. xvi. 9, 10) must be regarded apart from the Reubenites (laics) who sinned with them. Jude 11.]
[2727] Ecclesiasticus 7.29.
[2728] Ecclesiasticus 7.31.
[2732] [This is the Cyprianic theory.]
[2734] [See letter liv. sec. 16, p. 345, supra.]
[2735] Oxford ed.: Ep. i. a.d. 249.
[2736] The Oxford translator notes here that the Roman law did not permit this office be declined.
[2737] 2 Tim. ii. 4. [Are not these primitive ideas a needed admonition to our times?]
[2738] “Pro dormitione ejus.” Goldhorn observes here, rather needlessly, that it was unlucky among the ancient Christians to speak of death. [They counted death as a falling asleep, and the grave as a cœmeterium; and this prayer for the repose of the righteous was strictly such, that they might “rest from their labours,” till, in the resurrection and not before, they should receive their consummation and reward.]
[2739] Oxford ed.: Ep. lxviii. This epistle does not appear in many mss., and its genuineness has been therefore doubted. But the style points to Cyprian as its author, and the documents where it is found are among the oldest, one the most ancient of all. a.d. 254.
[2740] [With all Cyprian’s humility and reverence for the mother See, to which the Church of North Africa owed its origin, he yet, as an older bishop, reminds Stephen of what he ought to do to succour the Church of Irenæus.]
[2741] “By us,” viz., Rome and Carthage, provinces in communion with Faustinus.]
[2742] Suppl. “access,” according to Baluzius.
[2743] [Note the language, “with us, dearest brother;” not a thought save that of equal and joint authority.]
[2744] Some old editions read, “who, having avoided the rocks of Marcian.”
[2745] Ezek. xxxiv. 4-6, 10, 16.
[2747] [“We, many shepherds (one episcopate), over one flock.” Cyprian’s theory is never departed from, practically.]
[2750] [“You ought,” etc. Does any modern bishop of the Roman obedience presume to speak thus to the “infallible” oracle of the Vatican?]
Epistle LXVII. To the Clergy and People Abiding in Spain, Concerning Basilides and Martial.
[2751] Oxford ed.: Ep. lxvii. a.d. 257.
[2752] Leon.
[2753] Astorga.
[2754] Merida.
[2760] “Antistites.”
[2765] [See sec. 5, infra.]
[2766] Acts i. 15. From some authorities, Baluzius here interpolates, “the number of men was about a hundred and twenty.” But this, says a modern editor, smacks of “emendation.”
[2769] [See Ep. xl. p. 319, supra.]
[2770] Elucidation XIV.]
[2771] [“Our colleague Stephen,” placed at a distance, ignorant of facts and truth, and, in short, incompetent to meddle with the African province in its own business: such was Cyprian’s idea of the limits to which even this apostolic See was restricted.]
[2774] Saragossa.
[2775] A collector of taxes, so called from the amount of his salary.
[2776] [Elucidation XV.]
[2777] [Surely a significant warning to our own times.]
[2778] Some read, “by the furnaces;” some “by arms.”
[2779] [A noteworthy testimony to the Decian period, when to be a Christian, indeed, was to be a confessor or martyr. Soc., H. E., bk. iv. c. 28.]
Epistle LXVIII. To Florentius Pupianus, on Calumniators.
[2783] Oxford ed.: Ep. lxvi. From his saying, that he has now discharged his episcopal office for six years (sec. 5), it is plainly evident that he is writing this letter in the time of Stephen. a.d. 254.
[2784] It is suggested with some probability, that this form of superscription was intended to rebuke the rudeness of Florentius, who, in addressing Cyprian, had used his heathen name of Thascius instead of his baptismal name of Cæcilius, which he had adopted from the presbyter who had been the means of his conversion.
[2787] [A mild remonstrance against the officious conduct of Stephen, also.]
[2792] [A mild remonstrance against the officious conduct of Stephen, also.]
[2794] [His aphorism, Ecclesia in Episcopo, is here used in another form. “The bishop” here = the episcopate.]
[2795] [Præpositum is the word thus translated.]
[2796] Antistitem. [This word occurs in Tertullian, De Fuga.]
[2797] [In all this his theory comes out; viz., that unity is maintained by communion with one’s lawful bishop, not with any foreign See.]
[2798] Ecclesiasticus 28.24 (Vulg. 28).
[2799] Prov. xvii. 4, LXX.
[2800] [See sec. 6, note 3, supra.]
[2803] [Not any of his successors, but Peter personally, is thus honoured on the strength of Eph. ii. 20. All the apostles were in this foundation also, Rev. xxi. 14; but the figure excludes successors, who are of the superstructure, necessarily.]
[2804] [In all this his theory comes out; viz., that unity is maintained by communion with one’s lawful bishop, not with any foreign See.]
[2805] [See sec. 5, supra. This is the famous formula of Cyprian’s theory. The whole theory is condensed in what follows.]
[2806] Gen. xxxvii. 19, 20. [It seems a beautiful coincidence that another Joseph was a “dreamer” (Matt. ii. 20, 23); and in those days, when prophets and prophesyings were hardly yet extinct, we must not too readily call this credulity. Ps. lxxxix. 19, Vulgate.]
Epistle LXIX. To Januarius and Other Numidian Bishops, on Baptizing Heretics.
[2807] Oxford ed.: Ep. lxx. a.d. 255.
[2808] Ep. lxxi.
[2809] Mention is made of both letters in the Epistle to Jubaianus, and in the one that follows this.
[2810] “And true.”
[2811] [This is very much to be observed, at this outset of an important historical controversy. Cyprian was not conscious of any innovation. See Oxford Tertull., vol. i. p. 280, note.]
[2813] Prov. ix. 19 (LXX.).
[2814] [When a deacon baptized, he was regarded as using, not his own “key,” but the keys of the priesthood, and as simply supplying a lawful hand to the absent priest. See p. 366, note 8, supra.]
[2817] [i.e., confirmation, called chrism, or unction, from 1 John ii. 27 and other Scriptures.]
[2818] An authorized reading here is, “But further, the Eucharist and the oil, whence the baptized are anointed, are sanctified on the altar.”
[2819] [Material oil was not originally used in baptism or confirmation, but was admitted ceremonially, in divers rites, at an early period. Mark vi. 13; Jas. v. 14. Bunsen, Hippol., vol. ii. p. 322, note 1.]
[2820] Ps. cxli. 5 (LXX.).
[2823] Tinctus.
[2824] [See Cave, Prim. Christianity, p. 365.]
[2827] [The vigour of Cyprian’s logic must be conceded. The discussion will show, as it proceeds, on what grounds it failed to enlist universal support. It resembled the Easter question, vol. i. p. 569.]
Epistle LXX. To Quintus, Concerning the Baptism of Heretics.
[2828] Oxford ed.: Ep. lxxi. a.d. 255.
[2829] [Note this, at the outset: it is presumption in his colleague Stephen to act otherwise than as a general consent of the provinces seems to rule.]
[2830] [Otherwise, “which doubtless is one in the Catholic Church; and if this Church be one, baptism cannot exist outside the Church.” His theory of unity underlies all our author’s conduct.]
[2831] [Note this, at the outset: it is presumption in his colleague Stephen to act otherwise than as a general consent of the provinces seems to rule.]
[2832] Ecclesiasticus 34.25.
[2833] [The local custom of the Roman Province seems to have justified Stephen’s local practice. It is a case similar to that of Polycarp and Anicetus disturbed by Victor, vol. i. 310, and 312.]
[2834] [But a primacy involves no supremacy. All the Gallicans, with Bossuet, insist on this point. Cyprian now adopts, as his rule, St. Paul’s example, Gal. ii. 5.]
[2835] [Here, then, is the whole of Cyprian’s idea as to Peter, in a nutshell.]
[2836] 1 Cor. xiv. 29, 30. [P. 379, note 4, infra.]
[2837] [With Cyprian it was an adjudged case. Stephen not only had no authority in the case, but, save by courtesy, even his primacy was confined to his own province.]
Epistle LXXI. To Stephen, Concerning a Council.
[2838] Oxford ed.: Ep. lxxii. [Concerning the council (seventh of Carthage), see the Acts, infra. Elucidation XVI.]
[2839] [He quotes Acts viii. 17.]
[2840] The sense of this passage has been doubted but seems to be this: “The rite of confirmation, or the giving of the Holy Ghost, is of no avail unless baptism have first been conferred. For only by being born of each sacrament, scil. confirmation and baptism, can they be fully sanctified and be born again; since it is written, ‘Except a man be born of water and of the Spirit,’ etc.; which quotation is plainly meant to convey, that the birth of water is by baptism, that of the Spirit by confirmation.”
[2841] John iii. 5. [Bingham, book xii. cap. i. sec. 4.]
[2842] [This case (Acts x. 47) was governed by the example of Christ, Matt. iii. 15. The baptism of the Spirit had preceded; yet as an act of obedience to Christ, and in honour of His example, St. Peter “fulfils all righteousness,” even to the letter.]
[2846] [Obviously, the law of liberty here laid down might introduce the greatest confusion if not limited by common consent. Yet the tolerant spirit of our author merits praise. P. 378, notes 1, 2.]
Epistle LXXII. To Jubaianus, Concerning the Baptism of Heretics.
[2847] Oxford ed.: Ep. lxxiii. a.d. 256.
[2848] In the year of Christ 256, a little after the seventh council of Carthage, Cyprian wrote a long letter to the Bishop Jubaianus. He had consulted Cyprian about baptism, and at the same time had sent a letter not written by himself, but by some other person opposed to the opinion of Cyprian.
[2849] [Letter lxx. sec. 4, p. 378, supra. Jubaian. was of Mauritania.]
[2850] [This helps us to understand the expression, p. 322, note 2, supra.]
[2851] Or, “the source of baptism which is one.”
[2852] [Note, that Cyprian believes himself to be sustaining a res adjudicata, and has no idea that the councils of the African Church need to be revised beyond seas. Letter lxx. p. 378, note 2, supra.]
[2853] Or otherwise, “and other plagues of heretics subverting the truth with their swords and poisons.”
[2854] Matt. xxviii. 18, 19. [Elucidation XVII.]
[2855] Jer. xv. 18 (LXX.).
[2856] John xx. 21-23. [See notes of Oxf. edition on this letter.]
[2857] [This sounds like Ignatius himself, whose style abounds in aphorisms. See vol. i. p. 45.]
[2859] John vi. 37, 38. [This quotation is amended by me, in strict accordance with the (ἐκ τῆς κοιλίας) Greek, which refers to the nobler cavity, not the inferior, of the human body.]
[2860] Or, “with the courage of faith.”
[2861] [It would seem, then, that “custom” could be pleaded on both sides. This appeal is recognised in Scripture. 1 Cor. xi. 16; and see sec. 23, infra. As to preceding sentence, Elucidation XVII.]
[2878] [One of the Catholic maxims which has been terribly misunderstood and cruelly abused. See below, p. 385, notes 2 and 3.]
[2879] John iii. 5. [His exposition of this passage explains his hyperbole, nulla salus extra ecclesiam. Of which sec. 23, infra.]
[2880] Luke xii. 50. [See p. 386, first line.]
[2881] [Here is the qualifying maxim to that other dictum. Potens est Dominus misericordia sua, indulgentiam dare. Matt. ix. 13; xii. 7. How emphatic this repeated maxim of Christ! And see Jas. ii. 13.]
[2882] [John’s baptism was under the Law, and was distinguished from Christ’s baptism; which accounts for the plural in Heb. vi. 2.]
[2883] [See Ep. lxxi, sec. 3, p. 379, supra. Here is the spirit, not of Tertullian, but of Irenæus (vol. i. p. 310), which seems to have prevailed in the practical settlement, between East and West, of one vexed question. As a question of canonical consent and of irresistible logic, assuming the premiss, Cyprian appears to me justified.]
[2884] [See Ep. lxxi, sec. 3, p. 379, supra. Here is the spirit, not of Tertullian, but of Irenæus (vol. i. p. 310), which seems to have prevailed in the practical settlement, between East and West, of one vexed question. As a question of canonical consent and of irresistible logic, assuming the premiss, Cyprian appears to me justified.]
[2886] [See this volume, infra.] a.d. 256.
Epistle LXXIII. To Pompey, Against the Epistle of Stephen About the Baptism of Heretics.
[2887] Oxford ed.: Ep. lxxiv.
[2888] On which subject, again, in chap. 25: “I will not now reconsider what he angrily uttered against Stephen, because there is no necessity for it. The very same things are indeed said which have already been sufficiently discussed, and it is better to pass by what suggested the risk of a mischievous dissension. Stephen, for his part, had thought that they who endeavoured to annul the old custom about receiving heretics were to be excommunicated; but the other, moved with the difficulty of that very question, and very largely endowed with a sacred charity, thought that unity might be maintained with them who thought differently. Thus, although there was a great deal of keenness, yet it was always in a spirit of brotherhood; and at length the peace of Christ conquered in their hearts, so that in such a dispute none of the mischief of schism arose between them” (Migne). [Ed. Migne adds, assuming the mediæval system to have been known to Cyprian, as follows]: “Thus far Augustine, whom we have quoted at length, because the passage is opposed to those who strive from this to assert his schism from the Roman pontiff.”
[2889] [It will be seen, more and more, that this entire conviction of Cyprian as to Stephen’s absolute equality with himself, results from the Ante-Nicene system, and accords with his theory of the divine organization of the Church. So Augustine, as quoted in the “Argument.”]
[2890] Meaning, probably, heretics with regard to the doctrine of the Trinity, Stephen not regarding the Novatians as “properly” heretics. [See Oxford translator, note m, p. 261.]
[2896] [This “unity” consisted not at all in agreeing with Stephen, according to our author. See good note (l) Oxford edition, p. 260.]
[2898] [Cyprian does not believe in the mere opus operatum of the water. And one fears that Stephen’s position in this matter bore its fruit long after in that pernicious dogma of the schoolmen.]
[2901] [Allowing the premisses admitted alike by Stephen and Cyprian (of which it is not my place to speak), the logic of our author appears to me irresistible. Practically, how wise the inspired maxim, Rom. xiv. 1.]
[2902] Mal. ii. 1, 2. [Compare Tertullian, vol. iv. p. 122.]
[2903] [A terrible indictment, indeed, of his brother Stephen; provoked, however, by conduct less warranted. See Ep. lxxiv. infra.]
[2904] [Stephen’s presumption in this step is the dark spot in his record. It was a brutum fulmen, however, even in his own province. See Augustine’s testimony, Oxf. ed. (note l) p. 258.]
[2906] [Another of Cyprian’s striking aphorisms: “Consuetudo sine veritate vetustas erroris est.”]
[2907] Esdras iv. 38–40.
[2909] Original, “docibilis.” 2 Tim. ii. 24.
[2911] [Elucidation XVIII. See pp. 380 (note 1) and 322 (note 2).]
[2914] [It is obvious that the Cyprianic theory of unity has not the least connection with a theory depending on communion with a particular See. But this calculates the maxim, p. 384, note 7.]
[2915] [See letter lxxi. p. 378, supra.]
[2916] Oxford ed.: Ep. lxxv. [This is one of the most important illustrations of Ante-Nicene unity and its laws. Elucidation XIX.]
[2917] [But observe, in contrast, the language of Stephen, which he rebukes (sec. 26, infra), and his schismatical conduct towards the whole African Church.]
[2918] To the effect that he would not hold communion with them so long as they should persist in their opinion concerning the baptism of heretics, as Eusebius tells us from a letter of Dionysius of Alexandria to Xistus, the successor of Stephen, Hist. Eccles., book vii. c. 4.
[2921] [This is a sentence to be admired, apart from anything in the general subject.]
[2922] [Note the ignorance of these Oriental bishops of any superior authority in the Bishop of Rome. Athanas., opp., p. 470, Paris.]
[2925] [Apart from the argument, observe the clear inference as to the equal position of Stephen and his “primacy,” in the great Western See. For the West, compare Hilar., Ad Liberium, Frag.]
[2926] Probably “of men,” “nominum” in the original having been read for “hominum.”
[2927] [Peter and Paul could not be quoted, then, as speaking by the mouth of any one bishop; certainly not by any prerogative of his See. See Guettée, The Papacy, p. 119. New York, 1866.]
[2928] [Peter and Paul could not be quoted, then, as speaking by the mouth of any one bishop; certainly not by any prerogative of his See. See Guettée, The Papacy, p. 119. New York, 1866.]
[2929] Literally, “in the vanity (or unreality) of a baptism.”
[2930] These words in italics are conjecturally interpolated, but have no authority.
[2931] [Another use of this word as generic for all but deacons.]
[2932] [A provincial council of the East; and note, in Asia, not Europe.]
[2934] Facere. [Demoniacs. See Apost. lessons, so called, lxxix.]
[2944] John xx. 22, 23. [The two texts here quoted lie at the base of Cyprian’s own theory; (1) to Peter alone this gift to signify its singleness, (2) then the same to all the apostles alone to signify their common and undivided partnership in the use of this gift. Note the two alones and one therefore. And see Treatise I. infra.]
[2945] [Cyprian’s theory is thus professed by the Orient.]
[2946] [This place and succession are conceded in the argument; but Stephen himself does not appear to have claimed to be the Rock or to exercise the authority of Peter. Vol. iii. p. 266.]
[2947] [Stephen abolishes the Rock, and “deserts unity;” here, then, is evidence that he was not the one, nor the criterion of the other.]
[2948] [The Roman custom seems to have been a local tradition, to which more general custom is opposed. See p. 375, supra.]
[2949] [i.e., Montanists.] Or, “as we do the prophets.”
[2950] [See sec. 7, supra.]
[2952] Or, “they not only speak of, (but have),” is a proposed reading of this obscure passage, “non modo dicunt.”
[2953] [These, as the schoolmen teach, do virtually receive the sacrament, though in voto tantum.]
[2955] Prov. ix. 19 (LXX.).
[2956] Prov. xix. 5. [Note the charge of schism that follows.]
[2958] [This, by the structure of the argument, is supposed to be said to Stephen.]
[2960] [By Canon XIX. of Nicæa the Paulianists were compelled to observe the Carthaginian discipline, which was a Catholic decision, so far, in Cyprian’s favour. His position was not condemned.]
[2961] [These passages are noted here, because they all must be borne in mind when we come to the Treatise on Unity.]
[2962] [These passages are noted here, because they all must be borne in mind when we come to the Treatise on Unity.]
[2964] Otherwise “unity.” Some commentators omit this clause.
[2965] [“Pseudo-Christum, pseudo-apostolum, et dolosum operarium.” Compare Cyprian’s meekness (p. 386) with this.]
[2966] [This letter may be too much like Stephen’s, in a spirit not so meek as is becoming; but it is not less conclusive as a testimony.]
Epistle LXXV. To Magnus, on Baptizing the Novatians, and Those Who Obtain Grace on a Sick-Bed.
[2967] Oxford ed.: Ep. lxix. a.d. 255.
[2968] Luke xi. 23. [Bacon wished to see this reconciled with that other text Luke ix. 50.]
[2975] [A dilemma which should be borne in mind in studying the subsequent history of the Roman See and its rival popes.]
[2979] “Grex.”
[2981] Ps. lxviii. 6. [Vulgate and Anglican Psalter.]
[2982] [See p. 362, supra, and Augus., tom. v. p. 1246, ed. Migne.]
[2983] [This hinges unity for the individual, according to Cyprian; the individual must be in communion with his lawful bishop, and the bishop with the universal episcopate. It never enters his head that any one See is the test of unity. Vol. i. 415 and 460.]
[2987] [What would Cyprian have said to Boniface III., a.d. 607, and to Nicholas, a.d. 858? The former attempted to set up a universal throne: the latter founded the papacy on the forged Decretals.]
[2990] “Within the very barriers of the Church;” v. l.
[2992] [Here comes into view the question of clinic baptism and of the exceptional mode of sprinkling or affusion. On which let the extreme modesty of our author be a check to me. Elucidation XX.]
[2994] Num. xix. 8, 12, 13.
[2997] The Oxford translator has given this name as “Socrates” here, but, as it appears, by an oversight only; for the original text has “Soranus,” who is described as “of Ephesus, under Trajan and Adrian, a well-instructed author in methodical medicine,” just as the translator describes Socrates. [Elucidation XX.]
[2998] The exact meaning of this sentence is very doubtful.
[2999] [We may think this fanciful in argument: but this absorption of all Scripture, by primitive believers, into the analogy of faith, is not to be despised. See St. Paul’s example, Gal. iv. 21.]
[3001] [Acts xvi. 16 and xix. 15. We must not overlook such Scriptures in judging the exorcisms of the primitive Church.]
[3002] [Clinics, nevertheless, were treated by canonical law as less fit for Holy Orders. See Canon XII., Neo-Cæsarea. Thomassin.]
Epistle LXXVI. Cyprian to Nemesianus and Other Martyrs in the Mines.
[3004] Oxford ed.: Ep. lxxvi. We gather that this was written in exile from these words, “If the limits of the place appointed me did not restrain me, banished as I am on account of the confession of the Name.” a.d. 257.
[3005] [Compare vol. iii. p. 693.]
[3006] Scil.: “of the cross.” [Fanciful in logic, but our author may be indulged in his rhetoric. It was suited to the times.]
[3007] [i.e., of the stocks.]
[3008] [As of convict criminals. An honourable tonsure.]
[3010] [This is very strong language, and absolutely disproves transubstantiation and “the eucharistic God” of Dufresne, Med., iii.]
[3017] [No one can read these obiter dicta of our author without assurance that the martyrs were a numerous army, beyond what is generally allowed. “A noble army, men and boys” (Heber).]
[3019] [See next letter. I cannot conceive of any Christian as not profoundly touched and edified by this eloquent and scriptural letter of a martyr to martyrs in a period of fiery trial. They truly believed what is written, “to die is gain.” Phil. i. 21.]
Epistle LXXVII. The Reply of Nemesianus, Dativus, Felix, and Victor, to Cyprian.
[3020] Oxford ed.: Ep. lxxvii. a.d. 257.
[3021] This is confirmed in Epistle lxxix., where mention is made of one mine in particular.
[3022] Otherwise, “the sinews of the common enemy cut in two, his carcase was trodden under foot.” [Rom. xvi. 20.]
[3023] [A graphic idea of mine-tortures is here afforded.]
Epistle LXXVIII. The Reply to the Same of Lucius and the Rest of the Martyrs.
[3024] Oxford ed.: Ep. lxxviii. a.d. 257.
[3025] [These acolytes were of Greek name, but of Western usage only. They were a sort of candidates for Orders; and our Moravian brethren retain this ministry and the name, to this day.]
[3026] Or, “united.”
[3027] Or, “patiently bear.”
[3028] [This always means in prayers and at the Lord’s Supper, in the common intercessions. Scudamore, Not. Euch., p. 327.]
Epistle LXXIX. The Answer of Felix, Jader, Polianus, and the Rest of the Martyrs, to Cyprian.
[3029] Oxford ed.: Ep. lxxix. a.d. 257.
Epistle LXXX. Cyprian to Sergius, Rogatianus, and the Other Confessors in Prison.
[3030] Oxford ed.: Ep. vi. a.d. 257; possibly a.d. 250.
[3031] [Luke xx. 35; xxi. 36; 1 Thess. ii. 12. Such expressions in our author teach no worthiness apart from the merits of Christ.]
[3035] Wisd. iii. 4-8.
[3040] [See p. 404, note 6, supra.]
[3042] “Metator.”
Epistle LXXXI. To Successus on the Tidings Brought from Rome, Telling of the Persecution.
[3043] Oxford ed.: Ep. lxxx. As Cyprian suffered shortly after, in the month of September, there is no doubt but that this letter was written near the close of his life. a.d. 258.
[3044] Doubtless with Gallienus.
[3045] [Of Rome.]
[3046] [Elucidation XX.]
[3047] Or, “and with him Quartus.”
[3048] [The modern name, Istamboul (εἰς τὴν πόλιν), grows out of like usage in the East. And, as Constantinople was “New Rome,” this illustrates Irenæus and his convenire, vol. i. p. 460.]
[3049] [The baptismal question went by default, and was practically given up by the African Church, amid greater issues. It has never been dogmatically settled by the Church Catholic: and Roman usage is evasive (in spite of its own anathemas); for it baptizes again, sub conditionel. See useful note, Oxford ed. p. 244.]
Epistle LXXXII. To the Clergy and People Concerning His Retirement, a Little Before His Martyrdom.
[3050] Oxford ed.: Ep. lxxxi. [Cyprian’s contest with Stephen is practically valueless as to the point at issue between them (see supra, p. 396), but it throws a flood of light on the questions raised by papal pretensions. It also illuminates the anti-Nicene doctrine of unity.]
[3051] Or, “commissaries.”
[3052] [Matt. x. 19. There is something sublime in the martyr’s reliance upon this word of Jesus. See sec. 2, infra, and Elucidation XXII.]
[3053] [Recur to the passion of this holy martyr as related by Pontius, his deacon, p. 390. Stephen had broken communion with him (see p. 390 note) and the African provinces, which had no effect upon his Catholic status. (See letter of Firmillian, p. 391 note.) But, on the Roman theory, this glorious martyr died in schism. He is, nevertheless, a canonized saint in the Roman Calendar. Elucidation XXII.]
I. (The presbyterate and the priesthood, p. 268.)
[3054] Cap. xv. 15, 16, compared with Mal. i. 11.
[3055] Revised Version, margin. Rather, “ministering hierurgically.”
[3056] For which, see vol. vii., this series.
[3057] See the Trent Catechism, cap. iv. quæstt. 73, 75.
II. (To do nothing on my own private opinion, p. 283.)
[3058] Epistle xxiii. and Elucidation III.
[3059] Proposals, etc., by the Reverend Ministers of the Presbyterian Persuasion, London, 1661. An extract may be found in Leighton’s Works, p. 637 Edinburgh, 1840.
[3060] Catechism of the Council of Trent, cap. vii. quæst. 12.
III. (According to the Lord’s discipline, p. 292.)
[3061] See the said work, p. 41.
[3062] Bishop Whittingham quotes the edition of Gerard Vossius, pp. 286–291.
[3063] Church Review, vol. xi. 1859, pp. 88–127.
V. (Counsel and judgment of all…a common cause, p. 296.)
[3064] Consult Epistles xxv. (sec. 6, p. 304) and xxx. (sec. 5, p. 310), supra. It is interesting to note how the primitive clergy of Rome recognise this free principle, with no suspicion that their own cathedra is not only their sufficient resource, but the oracle of God to all mankind.
VII. (The honour of our colleague, p. 319.)
[3065] See Elucidation III. p. 154, supra.
[3066] Cyprian facetiously remarks (see Ep. xlviii. p. 325) that Novatus reserved his greater crimes for the greater city; “since Rome, from her magnitude, ought to take precedence of Carthage.”
VIII. (Novatian, pp. 319, 324.)
[3067] Lombard., Sentences, p. 394, ed. Migne. Compare Aquinas.
[3068] Macarius, Théologie Orthodoxe, vol. iii. p. 244.
[3069] Catechism of the Council of Trent, cap. vii. quæst. 2.
[3070] A monstrous statement. See Ignatius passim.
IX. (Cornelius, our colleague, p. 328.)
[3071] L’Union Chrétienne, p. 69, 1870.
XI. (Fabian and Donatus, also our predecessors, p. 342.)
[3072] A Letter to Pius the Ninth, Bishop of Rome, etc., published by Parker, London, 1870. It also appeared in most of the languages of Europe, and was circulated by the Greeks in their own tongue.
XII. (To whom perfidy could have no access, p. 344.)
[3073] Same epistle and section, farther on. It seems needless to say that these Punic “Africans” were Asiatics, in fact.
[3074] Ep. xxix. p. 308, supra.
[3075] Ep. xxx. p. 309, supra.
[3076] Gal. v. 12 in the Greek.
XIII. (I both warn and ask you, p. 346 at note 4.)
[3077] Cap. xx. p. 252, note 7, etc. See vol. iii., this series.
[3078] Vol. iii. p. 260, cap, xxxvi. and note 13.
[3080] This canon of the Council of Milevis ( a.d. 402), at a much later date, maintains the ancient principle.
[3081] Calvin, De necessitate reformanda ecclesiæ, Works, vol. viii. p. 60. Amstelodami, 1667.
XIV. (The bishop should be chosen in the presence of the people, p. 371.)
[3082] Elucidation III. p. 411, supra.
[3083] Bingham, Antiquities, book iii. capp. ii., iii.
XV. (Cornelius…a peaceable and righteous priest, etc., p. 371.)
[3084] Eusebius, H. E., book vi. cap. xliii.
XVI. (Epistle lxxi.…To Stephen their brother, p. 378.)
[3085] Consult Cave, Dissertation on the Ancient Church Government, appended to his Primitive Christianity, p. 366.
XVII. (In the name of, etc. Since Three are One, pp. 380, 382.)
[3086] Vol. iii. p. 631.
[3087] Burgon, Letters from Rome, p. 34. London, 1862.
[3088] Introduction to Criticism, etc., p. 453, also 564. Compare the Treatise on Unity, sec. 6, p. 423, infra.
[3089] Calling attention to evidence that verse 8 is a sort of apodosis implying theprotasis of verse 7, as read in the Vulgate and English Received.
XVIII. (Return to our Lord and Origin, p. 389.)
[3090] P. 322, note 2.
[3091] See secs. 9 and 10.
XIX. (Firmilianus to Cyprian, p. 390.)
[3093] See illustrations in Faber’s Difficulties of Romanism, cap. iii. pp. 46–88, London, 1830. This work is a succinct reply to Berington and Kirk lately reprinted in New York. It refutes itself. Compare vol. i. pp. ix. and x., with the new dogmas, vol. iii. pp. 443–460.
[3094] See Eusebius, H. E., vi. cap. lxiii.
[3095] Tertullian, vol. iii. p. 661.
XXI. (Senators and men of importance and Roman knights, p. 408.)
[3096] Vol. iii. p. 45, this series.
Treatise I. On the Unity of the Church.
[3097] [Written a.d. 251. Although, in order of time, this treatise would be the third, I have placed it here because of its dignity, and because of its importance as a key to the entire writings of Cyprian; for this theory is everywhere the underlying principle of his conduct and of his correspondence. It illustrates the epistles of Ignatius as well as his own, and gives the sense in which the primitive Christians understood these words of the Creed, “the Holy Catholic Church.” This treatise has been subjected to falsifying interpolations, long since exposed and detected, to make it less subversive of the countertheory of Rome as developed by the school doctors. Elucidation I.]
[3098] Describing in few words the ambition and dissimulation of Novatian in invading the episcopate of Rome, he argues at length, that neither on the one hand is the passage in Matthew xviii. of any avail to compensate for their fewness as against the Church: “Wherever two or three are gathered together in my name,” etc.; nor, on the other, could martyrdom be of any benefit to them outside the Church. Then he tells them that they need not marvel that heresies flourished, since they had been foretold by Christ; nor that certain Roman confessors acquiesced in the schism, because before one’s death no one is blessed, and the traitor Judas was found in the very company of the apostles. Yet he charges them to shun the association of schismatics and heretics, and finally exhorts them by the Scriptures to peace and unanimity.
[3100] The creeping, stealing thing.
[3101] Or, “living.”
[3105] [Here note that our author’s entire ignorance of any Centre of Unity, of any one See as the test of communion; in short, of any one bishop as having more of Peter’s authority than others,—is a sufficient disproof of the existence of any such things. Otherwise, how could they have been overlooked in a treatise devoted to the subject of unity, its nature and its criteria? The effort to foist into the text something of the kind, by corruption, demonstrates how entirely unsatisfactory to the Middle-Age theorists and dogmatists is the unadulterated work, which they could not let alone.]
[3106] [On the falsifying of the text by Romish editors, see Elucidation II.]
[3108] John xxi. 15. [Here is interpolated]: “Upon him, being one, He builds His Church, and commits His sheep to be fed.”
[3110] [Here is interpolated]: “And the primacy is given to Peter, that there might be shown one Church of Christ and one See; and they are all shepherds, and the Rock is one, which is fed by all the apostles with unanimous consent.” This passage, as well as the one a few lines before, is beyond all question spurious.
[3112] [Here is interpolated]: “Who deserts the chair of Peter, upon whom the Church is founded.” This passage also is undoubtedly spurious.
[3114] [i.e., the universal episcopate is the chair of Peter.]
[3115] [This maxim is the essence of the treatise; i.e., “Ecclesia in Episcopo.” Compare p. 333, note 9, supra.]
[3119] The above reading of this passage seems hopelessly obscure; and it is not much mended apparently by substituting “ipsam” for Christum, unless “potius” be omitted, as in some editions, in which case we should read, “who should put it on.”
[3127] “Hospitium.”
[3134] Matt. xviii. 19, 20. [Compare John xx. 26-29.]
[3135] Mark xi. 25. [Freeman, Principles, etc. vol. i. 417.]
[3136] 1 Cor. xiii. 2-5, 7, 8.
[3138] According to some readings, “to Christ,” or “to the rewards of Christ.”
[3143] Deformationem religionis.
[3144] Some introduce, “men corrupted in feeling, reprobate concerning the faith.”
[3145] 2 Tim. iii. 1-9. [Vol. iv. p. 521, this series.]
[3147] Ecclesiasticus 28.24, Vulg.
[3150] According to some, “does not deign,” or “disdains to know.”
[3152] Some read, “As it is written, And the Lord stirred up the adversary (Satan) against Solomon; and therefore in the Apocalypse the Lord solemnly warns John.”
[3160] “is one.”
[3164] Acts iv. 32. [Bernard., Epist. ccxxxviii., Opp. i. 502.]
[3166] Some interpolate “because.”
[3168] Some read, “in your hands.”
Treatise II. On the Dress of Virgins.
[3170] The deacon Pontius, in his life of Cyprian, in few words comprises the argument of the following treatise. “Who,” says he, “would restrain virgins into a fitting discipline of modesty, and a dress meet for holiness, as if with a bridle of the Lord’s lessons?”
[3171] After this he teaches from the Apostle, and from the third chapter of Isaiah also, that distinctions of dress and ornaments are more suited to prostitutes than to virgins; and he infers that, while so many things are offensive to God, more especially are the sumptuous ornaments of women; and therefore making a transition from superfluous ornament to the different kinds of dyes and paints, he forbids such things, not only to virgins, but absolutely also to married women, who assuredly cannot with impunity strive to improve, to transfigure, and to adulterate God’s work.
[3172] [Written, a.d. 248. Compare Tertullian, vol. iv. p. 14.]
[3175] Wisd. iii. 11.
[3180] One codex adds here: “since it is written, ‘He who perseveres unto the end, the same shall be saved.’”
[3181] Otherwise, “These are the flowers of the ecclesiastical seed.”
[3196] Wisd. v. 8.
[3198] The meaning is,—gifts to the poor will induce them to pray for the virgin, and in answer to their prayers, God will grant her the glory of virginity. [Luke xvi. 9.]
[3199] Perhaps this sentence would be more literally translated, “and the dress of no women is, generally speaking, more expensive than the dress of those whose modesty is cheap;” i.e., who have no modesty at all, or very little.
[3206] [The utterly intolerable paganism here exposed, and fully sustained by Martial and other Latin poets, accounts for much of the discipline of the early Church, and its excessive laudations of virginity.]
[3207] Otherwise read, “among you;” or possibly, “whose bathing is modest towards you.”
[3211] [Written a.d. 251.]
[3212] Cyprian had frequently promised, that as soon as peace should be restored to the Church, he would write something definite on the subject of the lapsed; and in the following treatise he fulfils his promise.
[3213] Now that they had been polluted with sacrifices, contrary to the law of the Gospel, before their sins were atoned for, before confession of their crime had been made, they were doing violence to the body and blood of the Lord, and were extorting communion and peace from certain presbyters, without the bishop’s judgment. He exhorts them accordingly, in many words, that,—deterred by the divine vengeance on certain of the lapsed who had communicated unworthily, and animated by the example of those, who, although under the bondage of no crime, either of sacrifice or of certificate, yet, because they had even thought of these things, confessed with grief and sincerity the actual sin to God’s priests and made avowal,—they should confess their sin, to public repentance and full satisfaction.
[3214] The veiled head was the sign of Roman worship.—Oxford trans. [This helps to interpret 1 Cor. xi. 4 which was equally against the Jewish practice.]
[3215] Some read, with very uncertain authority, “with the virtues of continency.”
[3216] [This and the whole passage which follows are cited by Wordsworth, to illustrate the times that produced a Callistus. See his Hippol., p. 140.]
[3217] Some read, “to suffer.”
[3218] A late version gives, “in the ministries.”
[3219] [Vol. iv. p. 22. Here Cyprian’s “master” seems to speak again.]
[3220] [The state of things at Rome under Callistus and his predecessor is here very delicately reflected.]
[3221] Or, “brought no aid to starving brethren in the Church.”
[3223] “Christi sacramentum.” [Like a panic in an undisciplined army.]
[3228] [The baptism of infants seems now to be general, and also the communion of infants. See sec. 25, infra.]
[3229] Some read, “evil.”
[3232] According to some, for “things” read “desires.”
[3234] Otherwise, “could be bound.”
[3235] Some substitute, “have made shipwreck of.”
[3237] Or, “a hundred-fold.”
[3240] “Were at hand.”
[3241] Or, “the scourges were lacerating my already wearied body.”
[3247] By some, the rest of the sentence after this word (“priest”) is placed at the beginning of the paragraph, after the word “contemned.”
[3248] Venditant.
[3250] Jer. xvii. 5. [Here is an emphatic repudiation of what produced mediæval indulgences, saint-worship, and Mariolatry. Of the latter, so pre-eminently the system of modern Rome, not a syllable in all these Fathers. “Quam ritus eccles. nescit.” Bernard, Ep. clxxiv., Opp.., i. 389.]
[3251] [All the whole base on which “indulgences” and the like rest, is here shown to be worthless.]
[3252] “To any.”
[3253] “On his facility;” v. l.
[3255] “Worthy of.”
[3256] [i.e., the confessors awaiting martyrdom. See vol. iv. p. 693, note 2.]
[3264] “And are angry.”
[3265] Some omit “and priests.”
[3266] [There can be no doubt where Cyprian would have been found in the times of Savonarola. See Perrens, Vie, etc., tom. ii. p. 350.]
[3267] [See p. 340, note 2, supra.]
[3268] Otherwise, “for the mercifulness of prayers.”
[3269] Some read, “and fell down.”
[3270] [What Cyprian testifies as of his own knowledge, we must accept as fact, however it be accounted for. For the rest, we may believe that the terrible excitements of the times led him to accept as real the exaggerated stories which became current. In our own days “the faith-cure” excites a like credulity.]
[3271] Some read, “of themselves;” others, “of their belongings.”
[3272] [Infant communion.]
[3273] “And receiving the blood as if some deadly poison,” etc.; v. l.
[3274] [They carried the sacred bread in this manner to invalids at home. The idea of “worshipping the host,” therefore, could not have been possible.]
[3275] Or, “a certain one.”
[3276] [The holy bread was delivered into the hands of the recipient. See Cyril of Jerusalem, Mystagog., xxiii. 21.]
[3277] [Luke xi. 20. The whole of scriptural teachings concerning these, requires renewed study. Consult Tillotson, Works, ii. 508, ed. 1722.]
[3278] [The kindly but unwise interposition of the confessors in their behalf. See vol. iii. p. 693, note 2.]
[3286] [See sec. 32, p. 446, infra. Note, not after this life.]
[3289] Song of the Three Children.
[3290] Some add, “to Thee, glory.”
[3292] [Sec. 29, supra. “While still in this world.”]
[3293] Isa. xxix. 10; Vulg. “transpunctionis.”
[3296] [In view of Matt. xxv. 36.]
[3297] Instead of “and a poison,” some read, “and sold.”
Treatise IV. On the Lord’s Prayer.
[3301] [Written a.d. 252. Compare Tertullian, vol. iii. p. 681.]
[3302] 1st, persevering and continuous, after the example of Christ our Lord; 2dly, watchful, and poured forth from the heart, after the example of the priest who, in the preface which precedes the prayer, prepares the minds of the brethren by saying Sursum Corda, to which the people answer Habemus ad Dominum; 3dly, associated with good works and alms, like that of Tobias and Cornelius; 4thly, at every hour of the day, and especially at the three hours appointed by the Church for prayer, to wit, the third, the sixth, and the ninth hour; and, moreover, we must pray morning and evening.
[3304] “Satisfaction.”
[3305] Mark vii. 9. [On the Shemoneh Eshreh, Prideaux, I. vi. 2]
[3307] [Compare John xiv. 6. How can we come to the Father by the Son more effectually than by using the words which the Son has taught? Dr. Johnson thought extemporaneous prayers very good if the Lord’s Prayer were not omitted.]
[3313] Ps. iv. 4, “transpungimini.”
[3314] Or, “In the heart, O God, ought we to worship Thee.” (Baruch vi. 6.)
[3317] [Unity is never out of our author’s mind or heart.]
[3318] Song of the Three Children 28.
[3320] “Both the urgency and the agreement.”
[3322] Sacramenta.
[3328] “A very evil seed, lawless children.”
[3336] Or, “our resurrection.”
[3341] Some add “earnestly.”
[3343] [See Hooker (a beautiful passage) in Walton’s Life, “on the angels in heaven;” also, E. P., book v. cap. xxxv. at close.]
[3344] Some editions omit this “not.”
[3345] This passage is differently read as follows: “And according as we say Our Father, so also we call Christ our bread, because He is ours as we come in contact with His body.”
[3346] [Probably in times of persecution. See Freeman, Principles of Divine Service.]
[3349] [Not tied to actual daily reception, however. See the figure,1 Kings xix. 7, 8. But see valuable note on (ἐπιούσιος) the supersubstantial bread. Cyril of Jerusalem, p. 277, Oxford trans. of the Mystagogic Lectures.]
[3357] [Thus the petition covers (1) our spiritual food, John vi. 27; and (2) our bodily sustenance,Matt. vi. 8.]
[3359] “Although none is innocent” is here added by some.
[3360] 1 John i. 8. [Connect with this, Matt. vi. 15, and compare Freeman on the Principles of Divine Service, vol. i. p. 417.]
[3362] Mark xi. 25. [Elucidation III.]
[3363] [Ps. lxviii. 6. Vulgate and Angl. Psalter.]
[3364] [Cyprian was very mild in his position against the accusations of Stephen. Sec. 26, p. 386, supra; also Treatise ix., infra.]
[3365] Or, “will judge.”
[3373] Verbum.
[3374] Sermonem.
[3382] [Such was the example of Cotton Mather. Magnalia, i. 35.]
[3385] [Unity again enforced.]
[3386] [The antiquity of the Sursum Corda is here shown. Elucidation IV.]
[3389] [Should not this principle be more effectually taught?]
[3390] Tob. xx. 8.
[3392] Tob. xii. 12-15.
[3395] [By the apostles, as here mentioned. Acts iii. 1 and passim.]
[3401] [On the Amen see Elucidation V. See vol. i. p. 186.]
Treatise V. An Address to Demetrianus.
[3402] [Written a.d. 252.]
[3403] Next, having reproached him with the unaccustomed kinds of tortures with which he tormented the Christians more severely than any other criminals, not for the purpose of making them confess, but of making them deny their faith, he shows the impotence of the gods,—as well because they themselves cannot defend themselves, and so Demetrianus, who pretended to avenge them, should rather be worshipped by them, than himself worship them;—as because, when expelled by Christians from possessed bodies, they themselves confess what they are. Nor indeed must the fall of kings, the destruction of property, and such like evils which accompanied the persecutions of Christians as a punishment from Heaven, be judged not to be punishments, because they were shared by the Christians themselves; inasmuch as all these things are a joy to them rather than a punishment. Accordingly, while there is time, he urges him to return to a better mind, or at least to dread the judgment and an ever burning fiery Gehenna. In this tract Cyprian partly imitates Tertullian’s Apology and his treatise to Scapula, partly the Octavius of Minucius Felix.
[3404] Some add, “and name.”
[3408] [Elucidation VI. See Commodian, vol. iv. 219.]
[3409] [Wisd. v. 13.]
[3415] Jer. ii. 30. [Compare Aug., City of God, passim.]
[3417] Some read, “But you do not serve God, by whom all things are ordained to your service; you do not wait upon Him,” etc.
[3418] [“Æquali jure et pari lege.” This would have furnished ground for Jefferson’s famous sentence in the American Declaration of Independence. See also Franklin’s sentiment, vol. i. p. 552, note 9. There is a very remarkable passage in Massillon which might have engendered the French Revolution had it been known to the people. See Petit Carême, On Palm Sunday, p. 189, etc., ed. 1745.]
[3419] Some add, “over man.”
[3421] Some texts read, “fear or shame in sinning.”
[3422] Or, “no pretence.” Some add, “no fear.”
[3424] Or, “distress;” v. l.
[3425] [Vol. iii. pp. 176, 180.]
[3428] Some read, “the Son whom.”
[3429] Or, according to some, “of kings.”
[3432] [Beautiful triumph of faith, “peace in believing!”]
[3433] Or, “whom you do not see not to suffer with yourself.”
[3435] Otherwise read, “to us the worshippers of God, and to His profane opponents.”
[3441] [Ezek. ix. 4; Rev. vii. 3; ix. 4.]
[3442] Or, according to some readings, “Be wise, therefore.”
[3446] Wisd. v. 1-9.
[3447] “From the deep and darkling night of superstition” is another reading.
[3448] [Compare the Octavius of Minucius Felix with this treatise, and also the other apologists, e.g., vol. ii. 93.]
[3449] [Written a.d. 247. Compare vol. ii. pp. 79, 136, 184, etc.]
[3450] Moreover, that it was manifest from their deceitful results, that nothing could be referred to auspices or auguries; nay, even those who acknowledged both one God and the demons, allowed that these illusions were the work of the demons, according to the testimony of the poets themselves, and Socrates, Plato, Trismegistus, and Hostanes. The second point, that God is one, he makes evident in a few words, as well from the greater dignity of a monarchy than of other forms of government, as from the very expressions of the heathen and of the common people—“O God!” and the like. Finally, he treats of Christ more at large, from the Jewish prophets and from the evangelical history.
[3451] Most editors read, “Castor and Pollux.”
[3452] Latebra.
[3453] [“Litteras imprimere…signare nummos.” How could the art of printing have failed to follow such inventions and such words? Every coin was a hint of the printer’s art. God only could have restrained the invention till the set time. Dan. xii. 4.]
[3454] According to some readings, the words “an old man” are omitted.
[3455] The readings here vary much. The first part of the sentence is found in Minucius Felix, c. 21. [Vol. iv. p. 185.]
[3456] The following passage, accepted in some editions, is of doubtful authenticity: “To such an extent, indeed, were feigned the names of gods among the Romans, that there is even among them a god, Viduus, who widows the body from the soul—who, as being sad and funereal, is not kept within the walls, but placed outside; but who nevertheless, in that he is excluded, is rather condemned by the Roman religion than worshipped. There is also Scansus, so called from ascents, and Forculus from doors, and Limentinus from thresholds, and Cardea from hinges, and Orbona from bereavement.”
[3457] “Parricida.”
[3458] [2 Tim. iii. 13. See vol. iii. 68.]
[3459] [Vol. iii. p. 111; also other apologists.]
[3460] [See vol. iii. p 179 elucidation.]
[3461] [Ps. lix. 11; and see p. 202, supra.]
[3462] “Of greater obedience and of stronger faith” is a varied reading here.
[3463] Some add, “and discipline.”
[3464] “With the co-operation of the Holy Spirit,” is perhaps a more probable reading. [See vol. iii. p. 609.]
[3465] [See Treatise xii. book ii. secs. 13 and 28, infra.]
[3466] “Set upon Him and” is here interpolated by some.
[3467] [John x. 18. See Pearson, Creed, art. v. p. 424.]
Treatise VII. On the Mortality.
[3468] Eusebius in his Chronicon makes mention of the occasion on which Cyprian wrote this treatise, saying, “A pestilent disease took possession of many provinces of the whole world, and especially Alexandria and Egypt; as Dionysius writes, and the treatise of Cyprian ‘concerning the Mortality’ bears witness.” a.d. 252.
[3469] He says: “By whom were Christians,—grieved with excessive fondness at the loss of their friends, or what is of more consequence, with their decrease of faith,—comforted with the hope of things to come?” [See p. 269, supra.]
[3470] Then to the tacit objection that by this mortality they would be deprived of martyrdom, he replies that martyrdom is not in our power, and that even the spirit that is ready for martyrdom is crowned by God the judge. Finally, he tells them that the dead must not be bewailed in such a matter as that we should become a stumbling-block to the Gentiles, as if we were without the hope of a resurrection. But if also the day of our summons should come, we must depart hence with a glad mind to the Lord, especially since we are departing to our country, where the large number of those dear to us are waiting for us: a dense and abundant multitude are longing for us, who, being already secure of their own immortality, are still solicitous about our salvation.
[3471] Some read “breathes.”
[3473] Or, “security.”
[3474] Some add, “for ever.”
[3475] [To live by faith = to be just, through Christ the object of faith. The Fathers always accept “justification by faith.” See Faber’s Primitive Doctrine of Justification; and compare Bull, Harmonia Apostolica.]
[3477] Baluzius interpolates here, without authority, “true.”
[3480] Or, “Master and Teacher.”
[3483] [The Christian is not exempted from the common lot of humanity; but all men, if they would live godly, would escape many evils (1 Tim. vi. 6), even in the light of 2 Tim. iii. 12.]
[3484] A few codices read, for “the Spirit,” “Christ.”
[3485] Ecclesiasticus 2.1,4.
[3486] Ecclesiasticus 2.5.
[3487] Job i. 21. [“The Christian’s sorrow,” says Bishop Horne, “is better than the world’s joy.” John xvi. 33.]
[3490] Tob. ii. 14.
[3491] Tob. xii. 11-15.
[3496] According to some, “the ship’s helmsman.” [Vol. i. 94.]
[3497] Some read, “of virtue.” [In the Ignatian manner. Compare vol. i. p. 45.]
[3499] Ecclesiasticus 27.5.
[3500] Some read, “rather it behoves us to rejoice.”
[3501] Or, “of the way.”
[3502] Some add, “on the poor.”
[3503] Or, “perceived.”
[3505] Some originals read, “does not desire our blood, but asks for our faith.”
[3506] [Sciamus non eos amitti sed præmitti. Current even in our day.]
[3507] [The clouds of black which are still customary in affliction are not according to the faith, in Cyprian’s idea. Leighton, St. Peter, ii. 24.]
[3510] “Transformed.”
[3514] Wisd. iv. 11.
[3517] Some have “heavenly.”
[3518] [A prelude to the Te Deum, and very possibly from a Western hymn:—
Apostolorum gloriosus chorus;
Prophetarum exultantium numerus;
Martyrum innumerabilis populus.]
Treatise VIII. On Works and Alms.
[3519] [Numbered x. in Oxford ed., assigned to a.d. 254.]
[3520] A slight and scarcely noticeable difference occurs here in the Oxford text, which reads the passage, “that the Son was sent, and willed to be called the Son of man.”
[3521] Portaverat; “had brought” (Oxf. transl.).
[3522] “Poisons of the old serpent.”
[3523] [The beauty of Cyprian’s exordiums and perorations proves that he was a true orator. “Great and manifold,” etc., Translators of King James.]
[3524] Prov. xvi. 6. [“By mercy and truth,” etc., Eng. Version.]
[3525] Ecclesiasticus 3.30.
[3528] 1 John i. 8, 9. Oxford editors add: “If we confess our sins, the Lord is faithful and just to forgive us our sins.” [They remind us that this passage is expounded in the Anglican Book of Homilies, Hom. xi. part ii. p. 347, ed. Philadelphia, 1844.]
[3531] Ecclesiasticus 29.12.
[3534] Some editors read “parcens” instead of “patiens,” making the meaning “sparing to thy sins.”
[3536] Tob. xii. 8, 9.
[3537] Some have read for “satientur,” “farciantur,” and others “socientur,” “be filled up,” or “be associated.”
[3538] Other translators read, “in the upper chamber.”
[3542] “When He would show to one who had observed the law how to become perfect and finished” (Oxf. transl.).
[3552] Some editors read, “the resources of life.”
[3556] “Him who knows it,” Oxford translation.
[3557] [Prov. i. 19. “The eagle stole a lamb from the altar,” say the Rabbims, “to feed his young; but a coal from the altar came with it, and burnt up nest and all.”]
[3558] According to Manutius, Pamelius, and others, “too heavily” is here added.
[3561] These words, “in Christ’s Church,” are omitted in a few texts.
[3562] [See Tertullian, vol. iv. p. 19; and for men, p. 22. Also, “eyelid-powder,” p. 23.]
[3563] “Corban.” [The note of the Oxford translation is useful in this place, quoting from Palmer, Antiq., iv. 8. But see Pellicia, Polity, etc., p. 237, trans. London, Masters, 1883.]
[3565] This is differently read “a widow, a poor widow is found,” etc.; or, “a woman widowed and poor.”
[3570] [See p. 479, supra, note 7. [Prov. xi. 24.]
[3572] [“The howse shall be preserved and never will decaye
Wheare the Almightie God is honored and served, daye by daye.”
This motto I copied from an old oaken beam in the hall of Rockingham Castle, with date a.d. 1579. In 1875 I saw the householder kneeling under this motto, with all his family and servants, daily.]
[3573] The original is variously read “fœnerat” and “commodat.”
[3576] Tob. xiv. 10, 11.
[3577] Tob. iv. 5-11.
[3578] Some editors add here, “warned by Thy precepts, and who shall receive heavenly things instead of earthly.”
[3582] This appears to be the less usual reading, the ordinary one being “equity.”
[3583] A more ancient reading seems to be, “of return” (scil. “reditionis”).
Treatise IX. On the Advantage of Patience.
[3584] Having at the outset distinguished true patience from the false patience of philosophers, he commends Christian patience by the patience of God, of Christ, and of all righteous men. He further proves, as well by Scripture as by reason, and, moreover, by the instances of Job and Tobias, that not only is patience useful, but that it is needful also; and in order that the excellence of patience may shine forth the more by contrast with the vice opposed to it, he sets forth what is the evil of impatience. Finally, he reproves the desire of vengeance, and teaches that revenge ought, according to Scripture, to be left to God rather than to be arrogated to ourselves. If in any writing Cyprian is an imitator of Tertullian, assuredly in this he imitates that writer’s treatise On Patience. [See vol. iii. p. 707.]
[3585] [Hermas, vol. ii. 23, 49; also Tertullian, iii. 714, and elucidation, p. 717.]
[3589] The Oxford edition (Treatise ix.), and many others read “patient.”
[3590] “Inseparabili.”
[3591] The original here is read variously “maturescere” and “mitescere.”
[3593] Mal. iii. 7. The Oxford edition omits this quotation, and introduces the next with the words, “And again the prophet.”
[3596] [“Deus patiens quia æternus” (Augustine).]
[3598] Baluzius reads, “compares obaudientes”—His obedient peers. The mss. have “obaudientes” only.
[3599] Erasmus adds, “with patience.”
[3600] [This sublime passage recalls Bacon’s Paradoxes. See p. 237, note 3, supra.]
[3601] Some editors insert “and patient.”
[3602] [1 Tim. i. 3. A striking suggestion, put in our author’s terse way.]
[3604] [See Elucidation VII. The Trent Council itself (on Matt. xvi. 18) affirms this of the Creed, not Peter. Vol. iv. pp. 99 and 101.]
[3605] 1 Pet. ii. 21-23, with a singular departure from the received text.
[3606] According to some, “parricidal.”
[3608] [How practical this treatise in an age when to be a Christian meant to be prepared for all these things! “Fiery trials” the chronic state.]
[3613] A common reading here is “giving” instead of “showing,” scil. “præstante” for “representante.”
[3617] The older editions have “gustatam,” “tasted,” instead of “gestatam,” “carried,” as above. [See page p. 350, supra. Also St. Cyril. Elucidation VIII.]
[3620] Manutius, Pamelius, and others add, “not only seventy times seven times.”
[3621] Or, “them with the stedfastness of patience,” etc.
[3624] Ecclesiasticus 2.4,5.
[3625] [Admirably worked out in Messias and Anti-Messias, by the Rev. C. I. Black, ed. London, Masters, 1854.]
[3626] [The downfall of Novatian and of Arius and others seems largely attributable to this sin. They could not await God’s time to give them influence and power for good. See quotation from Massillon, vol. iii. p. 718, this series. Also Tertull., iii. p. 677.]
[3627] The Oxford edition adds here, according to some authorities, “and will not put off the recompense of evils until that day of last judgment, we exhort you, for the meanwhile, embrace with us this benefit of patience, that,” etc.; and it omits the following ten words.
[3628] On the authority of one codex, Pamelius here adds, “and envious.”
[3630] “Dearest brethren,” Oxford edit.
[3639] [Origen, vol. iv. p. 544, this series.]
[3640] Rev. 22.9; 19.10; Acts 10.26; 14.14-15; Col. 2.18.]
Treatise X. On Jealousy and Envy.
[3641] [This is numbered xii. in Oxford trans., and is assigned to a.d. 256.]
[3642] The deacon Pontius thus briefly suggests the purpose of this treatise in his Life of Cyprian: “Who was there to restrain the ill blood arising from the envenomed malignity of envy with the sweetness of a wholesome remedy?”
[3644] According to some, “of our members.”
[3645] [The nude in art, the music of the opera, and sensual luxury of all sorts, are here condemned. And compare Clem. Alex., vol. ii. p. 249, note 11, this series.]
[3646] [Chrysostom, vol. iv. p. 473, ed. Migne. This close practical preaching is a lesson to the younger clergy of our days.]
[3647] Some add “long ago.”
[3648] Wisd. ii. 24. [So Lactantius, Institutes, book ii. cap. ix. in vol. vii., this series.]
[3649] [Chrysostom, vol. iv. p. 473, ed. Migne. This close practical preaching is a lesson to the younger clergy of our days.]
[3650] [Chrysostom, ut. supra.]
[3651] Variously “semel” or “simul.”
[3653] Or, with some editors, “more increased in honours.” [To be purged from a Christian’s heart like a leprosy from the body. See Jeremy Taylor, sermon xix., Apples of Sodom. Quotation from Ælian, vol. i. p. 717.]
[3654] [The sin of Novatian and Arius. See p. 489, note 3, supra.]
[3655] [Another specimen of our author’s pithy condensations of thought and extraordinary eloquence.]
[3659] Erasmus and others give this reading. Baluzius, Routh, and many codices, omit “vulnus,” and thus read, “what is seen.”
[3660] [“It punishes the delinquent in the very act.” Jer. Taylor, ut supra, p. 492, also Anselm, Opp., i. 682, ed. Migne.]
[3661] Luke ix. 48. [Elucidation IX.]
[3662] [And all ground for a supremacy among brethren was here absolutely ejected from the Christian system. The last of the canonical primates of Rome named himself Servus Servorum Dei, to rebuke those who would make him “Universal Bishop.”]
[3669] Or, according to ancient authority, “of confession and martyrdom.” [Note this clear conception of the root-principle of the true martyr, and compare Treatise xi. infra.]
[3671] Or, “I have given you milk to drink, not meat,” is read by some.
[3677] “And engendering in the sons of God.”—Oxford ed.
[3679] Or, “successive.”
[3680] “Generositas.”
[3681] Or, “that one should be such;” or, “that thou shouldst be such.”
[3684] Pamelius, from four codices, reads, “Let there be the divine reading before the eyes, good works in the hands.”
[3685] [“Habet et pax coronas suas.” Comp. Milton, Sonnet xi.]
[3686] The Oxford translator gives “blackness;” the original is “livor.”
[3687] Or “myrrh,” variously given in originals as “myrrham” or “merrham.”
[3688] [“Unde vulneratus fueras, inde curare.” Lear, act ii. sc. 4.]
[3689] “A fellow-heir,” according to Baluzius and Routh.
[3690] Prov. xv. 1, LXX.
[3691] “Return” is a more common reading.
[3692] Routh omits the word “heavenly,” on the authority of fourteen codices.
Treatise XI. Exhortation to Martyrdom, Addressed to Fortunatus.
[3693] [Oxford number, xiii. Assigned to a.d. 252 or 257.]
[3694] [In the Council of Carthage, a.d. 256, a bishop of Tucca is so named.]
[3695] [Hippol., p. 242, supra.]
[3696] [Compare, On the Glory of Martyrdom, this volume, infra. This treatise seems a prescient admonition against the evils which soon after began to infect the Latin theology.]
[3697] [Note this chronological statement, and compare vol. ii. p. 334, note 5, and Elucidation XV. p. 346, same volume.]
[3698] Some read, “bravely abiding in the footsteps of Christ.”
[3699] [Compare the paradox of Rev. vii. 14.]
[3700] [“Baptisma post quod nemo jam peccat.” This gave “the baptism of blood” its grand advantage in the martyrs’ eyes.]
[3701] The Oxford edition here adds, “in the place of gods.”
1. That idols are not gods, and that the elements are not to be worshipped in the place of gods.
[3702] [The astronomical idols seem to have been the earliest adopted (Job xxxi. 27), and so the soul degraded itself to lower forms and to mere fetichism by a process over and over again repeated among men. Rom. i. 21, 23.]
[3703] Ps. cxxxv. 15-18; cxv. 4-8.
[3704] Wisd. xv. 15-17.
[3706] Pamelius and others read here, “the gods who rule over the world,” apparently taking the words from the thirteenth chapter of the book of Wisdom, and from the Testimonies, iii. 59, below, where they are quoted.
[3707] Wisd. xiii. 1-4.
2. That God alone must be worshipped.
3. What is God’s threatening against those who sacrifice to idols?
4. That God does not easily pardon idolaters.
[3726] The Oxford edition inserts here, “Thou shalt inquire diligently; and if thou shalt find that that is certain which is said.”
[3728] Or, “for a man who does not suffer.”
6. That, being redeemed and quickened by the blood of Christ, we ought to prefer nothing to Christ.
[3734] The Oxford edition adds, “because neither did He account of anything before us.”
[3740] The Oxford edition here interpolates, “if they find themselves in straits and tribulations.”
[3750] Oxford edition: “For every one that striveth for the mastery is temperate in all things.”
[3756] [Vol. i., Justin, pp. 242, 244; Barnabas, ibid., pp. 144, 145.]
9. That afflictions and persecutions arise for the sake of our being proved.
[3759] Ecclesiasticus 27.5.
[3763] Ps. cxviii. 6. [The text adopts the old Latin numbering.]
[3764] The Oxford editor reads, “Their feet are bound.”
[3766] Ps. xxvii. 3, 4. [The text is numbered by the old Latin.]
[3769] The common reading is, “through the fire, the flame,” etc.
[3774] [Confirmed in the New Testament, as if on purpose to silence unbelief (2 Pet. ii. 16). Cyprian is one of the few divines who note the light thrown on Balaam’s inspiration by the fact that even a dumb beast might be made to speak words, not of his own will.]
[3781] Bel and Dragon 5.
[3782] Tob. xiii. 6.
[3783] [Irenæus, vol. i. p. 557; also p. 551, and Barnabas, ib., p. 146.]
[3784] “Petrum” is the reading of Migne; but by far the more authoritative reading is “Petram,” “a rock.”
[3785] [The seven churches were none of them founded by St. Peter. The mother here referred to is therefore the Ecclesia Catholica.]
[3787] 2 Macc. vii. 9. [Heb. xi. 35.]
[3788] “To eternal life” is omitted in the Oxford edition.
[3789] 2 Macc. vii. 14.
[3790] 2 Macc. vii. 16.
[3791] “How great” is added in some editions.
[3792] 2 Macc. vii. 18.
[3793] Otherwise “nine.”
[3794] “Thus it shall turn out that you,” etc., is the Oxford reading.
[3795] 2 Macc. vii. 27.
[3796] [This is noteworthy, for obvious reasons.]
[3797] 2 Macc. vi. 30.
[3799] In many editions this clause is wanting.
[3800] Wisd. iii. 4-8.
[3810] “The eyes of the earth are closed” is the reading of other editions.
[3811] [It is hard for us to retain the fact that for three hundred years to be a Christian was to be a martyr, at least in spirit and in daily liability. 1 Cor. xv. 31; 1 Pet. iv. 12.]
Treatise XII. Three Books of Testimonies Against the Jews.
[3812] [Addressed to Quirinus, and dated a.d. 248.]
[3813] This sentence is otherwise read, “whereby it may be perceived and known that it is He Himself who was foretold.”
[3814] [P. 227, note 3, supra. I cannot but note repeatedly how absolutely the primitive Fathers relied on the Holy Scriptures, and commended a Berean use of them. Acts xvii. 11.]
[3815] [The canon assumed to be universally known.]
[3816] [These twenty-four propositions are specially worthy of the consideration of the young theologian who would clearly comprehend the Old Law and the New as St. Paul has expounded them in his Epistle to the Romans, and elsewhere.]
[3821] “And again they did evil.”
2. Also because they did not believe the prophets, and put them to death.
[3825] The words “and again” are sometimes omitted; and sometimes read “Moreover, in the same place.”
[3833] According to the Oxford edition: “The turtle and the swallow knoweth its time,” etc.
[3834] Six ancient authorities have “your measurement.”
[3844] 2 Cor. iii. 14-16. There is a singular confusion in the reading of this quotation. The translator has followed Migne’s text.
5. That the Jews could understand nothing of the Scriptures unless they first believed in Christ.
[3850] The Burgundian codex reads, “are justified.”
6. That the Jews should lose Jerusalem, and should leave the land which they had received.
7. Also that they should lose the Light of the Lord.
[3861] This appears to be the natural reading, but it rests on slight authority; the better accredited reading being “seminis” for “feminis.”
9. That the former law which was given by Moses was to cease.
10. That a new law was to be given.
11. That another dispensation and a new covenant was to be given.
12. That the old baptism should cease, and a new one should begin.
13. That the old yoke should be made void, and a new yoke should be given.
14. That the old pastors should cease and new ones begin.
[3878] 2 Sam. vii. 4-5, 12-16.
[3880] John ii. 19; Mark xiv. 58.
16. That the ancient sacrifice should be made void, and a new one should be celebrated.
[3885] Mal. i. 10, 11. [P. 251, note 1, supra. The oblation of Melchizedek. Gen. xiv. 18. The Oxford translator adds, “with the incense of pious prayers.” See Justin, vol. i. p. 215, cap. xli., and Irenæus, vol. i. p. 484.]
17. That the old priesthood should cease, and a new priest should come, who should be for ever.
[3893] 1 Sam. ii. 5. [Compare Treatise xi. p. 503, supra.]
21. That the Gentiles should rather believe in Christ.
[3895] The quotation in the Oxford edition begins from this point.
[3897] Gen. xlviii. 17-19. The whole of this quotation is wanting in more than one codex.
[3898] “Frutice.” The Oxford translator has here, without any authority as it appears, from the text, adopted the reading of the Vulgate, “ad prædam.” Cyprian has used the LXX., reading apparently, ἐκ βλαστοῦ. The Hebrew מִטֶּרֶף gives a colour to either reading. See Gesenius, Lex. in voce מֶרֶף. [Elucidation X.]
[3899] Original, “ad cilicium;” LXX. τῆ ἕλικι, “the tendril of the vine;” Oxford trans. “the choice vine.”
[3909] Oxford edition adds “Galilee.”
[3917] This second clause, “Behold, they who serve me shall drink,” is wanting in some editions.
23. That the Gentiles rather than the Jews attain to the kingdom of heaven.
[3926] “Exalbabo.”
[3927] “Inalbabo.”
1. That Christ is the First-born, and that He is the Wisdom of God, by whom all things were made.
[3929] [Condidit. Bull, Opp., v. p. 515. ἐκτήσατο, Jerome; ἔκτισε, alii. See Justin, vol. i. p. 264; Athenagoras, vol. ii. p. 133; Clement, ib., p. 194; and see note, Oxford translation. See Irenæus, vol. i. p. 488.]
[3931] Ecclesiasticus 24.3-7.
[3938] [The house = the Church; the seven pillars = Isa. xi. 2, 3; her table = the Lord’s table; her cup = the sacrament of the Blood; her loaves = of the Body. Then her servants = preachers. So old authors.]
3. That the same Christ is the Word of God.
[3940] Ps. xlv. 1. [דָּבָר מוֹב, Hebrew. λογόν, Sept. Verbum, Vulg. Matter, Eng. and Angl. Psalter.]
4. That Christ is the Hand and Arm of God.
[3946] [Hence the Spirit, “the finger of God.” Luke xi. 20.]
[3952] Original: “Rotas vehiculi triturantis novas in se retornatas.” The Oxford edition reads the three last words, “in serras formatas:” and the translator gives, “the wheels of a thrashing instrument made with new teeth.”
[3953] Some editions omit “and the elm.”
[3954] Isa. xli. 15-20. [Irenæus, vol. i. p. 487. “Word and Wisdom = hands.”]
5. That Christ is at once Angel and God.
[3955] [i.e., the Jehovah-Angel. See Tertullian, vol. iii. p. 335.]
[3957] Scil. “Beth-el,” “the house of God.”
[3961] Ex. xxiii. 20, 21. [See Tertullian, vol. iii. p. 335, a valuable passage. De Maistre has something to say on this, quite to the purpose. See Bull passim: e.g., vol. v. pp. 21–26, 33, 40; 745–760.]
[3964] Otherwise, “My covenant was with life and peace.”
[3969] Baruch iii. 35-37.
7. That Christ our God should come, the Enlightener and Saviour of the human race.
[3996] Isa. vii. 10-15. 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.
[4000] [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. xxiv. 7.]
[4001] The Oxford translator follows the English version, and reads, “over Agag.”
[4005] “Limo.”
11. That Christ was to be born of the seed of David, according to the flesh.
12. That Christ should be born in Bethlehem.
13. That Christ was to come in low estate in His first advent.
[4014] “Infirmatus;” Oxford transl. “bruised.”
[4015] Isa. liii. 1-7. [See p. 516, supra.]
[4020] “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.
[4021] Cidarim, the head-dress for the Jewish high priest.
[4022] Zech. iii. 1, 3, 5.
[4023] “In nomine;” Oxford translator, “at the name,” following the Eng. ver. But see the Greek, ἐν τῷ ὀνόματι.
14. That He is the righteous One whom the Jews should put to death.
[4025] The Oxford translation here inserts from the Apocrypha, without authority even for its text, “and objecteth to us the transgressions of the law.”
[4026] Wisd. ii. 12-22.
[4027] Isa. lvii. 1, 2. [Justin, vol. i. 203.]
[4031] [Tertull., iii. p. 166. Note also “the mystery of the passion.”]
[4033] 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.
[4034] Erasmus reads for “picridibus,” “lactucis agrestibus,” wild lettuces.
[4036] “Pateras.”
16. That Christ also is called a Stone.
[4039] Isa. xxviii. 16. [See Tertull., “stumbling-stone,” vol. iii. p. 165.]
[4045] [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. xlix. 24.] The Oxford edition omits “and descending.”
[4046] The Oxford edition reads, “conquered, that is, in that part of the head.”
17. That afterwards this Stone should become a mountain, and should fill the whole earth.
[4047] [Hippolytus, p. 209, supra.]
[4050] “Misericordiam.”
[4057] Frameam.
20. That the Jews would fasten Christ to the cross.
[4063] Isa. lxv. 2. [So Justin, vol. i. pp. 179 and 206. But compare Isa. xxv. 11, a remarkable simile.]
[4066] [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.]
[4067] “Manu.”
21. That in the passion and the sign of the cross is all virtue and power.
22. That in this sign of the Cross is salvation for all people who are marked on their foreheads.
[4079] [i.e., baptized; but probably after immersion this symbolic ceremony was already in use.]
[4083] “And behold,” Oxford text.
23. That at mid-day in His passion there should be darkness.
[4086] Amos viii. 9, 10. [Lardner, Credib., vol. vii. pp. 107–124.]
[4087] Jer. xv. 9. [I admire Lardner’s caution: possibly he carries it too far.]
[4088] Matt. xxvii. 45. [See vol. iii. p. 58.]
24. That He was not to be overcome of death, nor should remain in Hades.
25. That He should rise again from the dead on the third day.
[4099] “Podere.”
[4100] One codex reads here, “living in the assembly of the saints.”
27. That it is impossible to attain to God the Father, except by His Son Jesus Christ.
28. That Jesus Christ shall come as a Judge.
29. That He will reign as a King for ever.
[4126] [i.e., rather “a good Word.” See p. 516, supra.]
30. That He Himself is both Judge and King.
[4135] The words “which He shall feed,” or“ shepherd,” are wanting in the Apocalypse; and they are not found in many authorities.
[4137] [Said to be in the old Itala, as in some Greek mss. So Irenæus, vol. i. p. 524.]
[4139] [Whom he had probably baptized. Elucidation XI.]
[4140] [Whom he had probably baptized. Elucidation XI.]
[4141] [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.”]
[4142] [Six-score precepts to be compared with the heathen maxims and morals with which they so generally conflict. See Elucidation XII.]
[4143] “Cirrum in capite non habendum.” “Cirrus” means “a tuft of hair,” or a curl or lovelock. [But compare Clement, vol. ii. p. 286 (and the note, on the chrism), for the more probable meaning.]
[4144] Scil. “of baptism,” Oxford transl.
1. Of the benefit of good works and mercy.
[4145] “Impotentium commerciorum.”
[4147] Job xxix. 12-13, 15, 16.
[4148] Tob. ii. 2.
[4149] Tob. iv. 5-11.
[4154] Ecclesiasticus 3.30.
[4158] Ecclesiasticus 14.11.
[4159] Ecclesiasticus 29.12.
[4171] The Oxford edition inserts here, “an hungered, and fed Thee: thirsty, and gave Thee drink? when saw we Thee—”
3. That charity and brotherly affection are to be religiously and stedfastly practised.
[4195] Matt. 5.23-24; Heb. 13.10
4. That we must boast in nothing, since nothing is our own.
[4202] 2 Macc. ix. 12.
[4203] 1 Macc. ii. 62, 63.
5. That humility and quietness are to be maintained in all things.
6. That all good and righteous men suffer more, but ought to endure because they are proved.
[4214] Ecclesiasticus 27.5.
[4224] Tob. ii. 14.
7. That we must not grieve the Holy Spirit, whom we have received.
[4226] Eph. iv. 30, 31. [For the sealing, see Acts xix. 6, Heb. vi. 2.]
8. That anger must be overcome, lest it constrain us to sin.
9. That brethren ought to support one another.
10. That we must trust in God only, and in Him we must glory.
[4255] Phil. ii. 21; iii. 19-21.
[4265] Ecclesiasticus 23.11. 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.”
[4266] Matt. v. 34-37. All these passages are wanting in the Oxford text; [also in ed. Paris, 1574].
[4267] Ex. xx. 7. [Compare old Paris ed. on this section.]
14. That we must never murmur, but bless God concerning all things that happen.
[4280] Reputationibus; possibly “complainings.”
15. That men are tried by God for this purpose, that they may be proved.
[4284] Wisd. iii. 4-8.
[4285] 1 Macc. ii. 52.
16. Of the benefits of martyrdom.
[4287] Wisd. v. 1-9.
17. That what we suffer in this world is of less account than is the reward which is promised.
[4307] 2 Macc. vi. 30.
[4308] 2 Macc. vii. 9.
[4309] 2 Macc. vii. 14.
[4310] 2 Macc. vii. 16, 17.
[4311] 2 Macc. vii. 18, 19.
18. That nothing is to be preferred to the love of God and Christ.
19. That we are not to obey our own will, but the will of God.
20. That the foundation and strength of hope and faith is fear.
[4321] Ps. cxi. 10. [Tertull., vol. iii. 264.]
[4322] Ecclesiasticus 1.14.
[4326] Ps. ii. 11. The whole of the remainder of this section, except the two concluding quotations from the Psalms, is wanting in many editions.
[4331] There is 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.]
[4333] Hist. of Susannah 1–3.
[4334] Song of the Three Children 14–19.
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 His Son Jesus Christ.
25. That unless a man have been baptized and born again, he cannot attain unto the kingdom of God.
27. That even a baptized person loses the grace that he has attained, unless he keep innocency.
[4368] 1 Sam. ii. 25. [i.e., he regards this text as expounded by the preceding words of Christ. Compare 1 John v. 16.]
29. That it was before predicted, concerning the hatred of the Name,
[4371] 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, nor in any translation, whether Greek or Latin.
[4372] Personales fidei. This, like many other expressions in this strange passage, gives no clue to a meaning.
30. That what any one has vowed to God, he must quickly repay.
31. That he who does not believe is judged already.
[4378] Unice; but some read unigeniti, “only-begotten.”
32. Of the benefit of virginity and of continency.
[4381] [This section is confined to Scripture, and goes not beyond the word of the Divine Wisdom, as do some of the Fathers.]
34. That the believer ought not to live like the Gentile.
[4394] Rev. xviii. 4-9. The Oxford text reads “deliciis” instead of “delictis,”—making the last clause, “and have walked in delicacies.”
35. That God is patient for this end, that we may repent of our sin, and be reformed.
[4396] Ecclesiasticus 5.4.
36. That a woman ought not to be adorned in a worldly fashion.
[4400] 1 Pet. iii. 4. [This limitation to “Pontus” is curious.]
37. That the believer ought not to be punished for other offences, except for the name he bears.
[4402] [Gr. ὡς ἀλλοτριοεπίσκοπος; a strange expression. This is St. Paul’s canon (Greek) of jurisdiction, which he expounds, 2 Cor. x. 13, 14. Comp. Gal. ii. 9. Showing, by the way, the limits of Peter’s jurisdiction, “measure,” or μετρόν τοῦ κανόνος. Note 15, p. 544, supra.]
38. That the servant of God ought to be innocent, lest he fall into secular punishment.
39. That there is given to us an example of living in Christ.
40. That we must not labour noisily nor boastfully.
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 believes can immediately obtain (i.e., pardon and peace).
44. That believers who differ among themselves ought not to refer to a Gentile judge.
[4419] [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.]
[4422] Some read“ exspectamus,” “we wait for it.”
46. That a woman ought to be silent in the church.
[4424] 1 Cor. xiv. 34, 35. [Women might have spiritual gifts, like the daughters of Philip, Acts xxi. 9; but even such are here forbidden to use them in the public worship of the Church.]
48. That we must not take usury.
[4429] The Oxford edition has “the fourteenth.” [Elucidation XIII.]
49. That even our enemies must be loved.
50. That the sacrament of faith must not be profaned.
51. That no one should be uplifted in his labour.
[4437] [Hab. i. 16; Ps. cxxxi. 1.]
[4438] Ecclesiasticus 10.26.
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.
[4443] [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.”]
[4445] Wisd. i. 1.
[4448] Ecclesiasticus 7.17.
[4450] 1 Macc. ii. 60.
54. That no one 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.
[4472] Wisd. iv. 11, 14.
[4473] Some read “amabiles,” “amiable.”
59. Of the idols which the Gentiles think to be gods.
[4482] Wisd. xv. 15-17.
[4483] Wisd. xiii. 1-4.
[4487] Ex. xx. 4. This section closes here, according to the Oxford text. The Leipzic edition continues as in the above reading.
[4488] Jer. x. 2-5, 9, 11; ii. 12-13, 19, 20, 27.
[4490] Migne refers this to Jer. li. 15-18, but there is nothing corresponding to it in the passage.
60. That too great lust of food is not to be desired.
61. That the lust of possessing, and money, are not to be sought for.
62. That marriage is not to be contracted with Gentiles.
[4510] Tob. iv. 12.
[4514] 1 Kings xi. 4. [Surely this principle is important in teaching fathers and mothers how to guard the social relations of children.]
63. That the sin of fornication is grievous.
65. That all sins are put away in baptism.
66. That the discipline of God is to be observed in Church precepts.
[4522] Wisd. iii. 11.
67. That it was foretold that men should despise sound discipline.
68. That we must depart from him who lives irregularly and contrary to discipline.
[4524] 2 Thess. iii. 6. [A very noteworthy safeguard of apostolic ordinances; but mark the charity with which it is softened,2 Thess. iii. 14, 15. Compare also cap. ii. 15.]
70. That we must obey parents.
71. And that fathers also should not be harsh in respect of their children.
72. That servants, when they have believed, ought to serve their carnal masters the better.
73. Moreover, that masters should be the more gentle.
74. That all widows that are approved are to be held in honour.
75. That every person ought to have care rather of his own people, and especially of believers.
76. That an elder must not be rashly accused.
77. That the sinner must 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 hair is not to be worn on the head.
[4552] Lev. xix. 27. [See p. 530, supra, the note and reference.]
84. That the beard must not be plucked.
[4553] Lev. xix. 27. [Compare Clement, vol. ii. p. 280, this series.]
85. That we must rise when a bishop or a presbyter comes.
[4560] Ps. lxviii. 6. [So Vulgate and Anglican Psalter.]
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.
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.
[4570] [Note, not to be worshipped, but received.]
95. That we are to live with the good, but to avoid the evil.
[4574] Ecclesiasticus 9.16.
[4575] Ecclesiasticus 6.16.
[4576] Ecclesiasticus 9.13.
[4577] Ecclesiasticus 25.9.
[4578] Ecclesiasticus 28.24.
96. That we must labour not with words, but with deeds.
[4581] Ecclesiasticus 4.29.
97. That we must hasten to faith and to attainment.
[4586] Ecclesiasticus 5.7.
98. That the catechumen ought now no longer to sin.
[4587] [Converts preparing for baptism. Apostolical Constitutions, and Bunsen’s Hippolytus, vol. iii. pp. 3–24.]
100. That the grace of God ought to be without price.
[4592] Matt. xxi. 13. The latter clause of this quotation is omitted by the Oxford editor.
101. That the Holy Spirit has frequently appeared in fire.
102. That all good men ought willingly to hear rebuke.
103. That we must abstain from much speaking.
105. That they are frequently to be corrected who do wrong in domestic duty.
106. That when a wrong is received, patience is to be maintained, and vengeance to be left to God.
107. That we must not use detraction.
[4606] Prov. xx. 13 (LXX.).
[4608] Oxford edition, “to Titus.”
108. That we must not lay snares against our neighbour.
109. That the sick are to be visited.
[4611] [Elucidation XII. See p. 528, supra.]
[4612] Ecclesiasticus 7.39.
110. That tale-bearers are accursed.
[4614] Ecclesiasticus 28.15.
111. That the sacrifices of the wicked are not acceptable.
[4615] Ecclesiasticus 34.19.
112. That those are more severely judged, who in this world have had more power.
[4616] Wisd. vi. 6.
113. That the widow and orphans ought to be protected.
[4618] Ecclesiasticus 4.10.
114. That one ought to make confession while he is in the flesh.
[4623] Ps. vi. 5. [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 1 Cor. xv. 54, 55.]
115. That flattery is pernicious.
116. That God is more loved by him who has had many sins forgiven in baptism.
118. Also of Antichrist, that he will come as a man.
[4632] In one codex, from this point all the rest is wanting.
120. That we are to be urgent in prayers.
[4636] Ps. i. 2. 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.]
I. (On the unity of the Church, p. 421.)
[4637] For the Ultramontane side, consult the Histoire de Photius, etc., par M. l’Abbé Jager, p. 41, ed. Paris, 1854. For the Greeks, La Papauté Schismatique, etc., par M. l’Abbé Guettée (pp. 286, 288, etc.), Paris, 1863.
[4638] “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.
[4639] Compendium Ritualis Romani, etc., Baltimori, 1842, p. 195.
II. (Falsifying of the text, p. 422.)
[4640] Burgon, Letters from Rome, p. 417.
[4641] Th. C. Cypriani de Unitate Ecclesiæ ad optimorum librorum fidem expressa, cum variis lectionibus, ad notationibus Fellii, Baluzii, etc., instructa. Curante M. F. Hyde, M.A., etc., Burlingtoniæ, MDCCCLII.
III. (If ye do not forgive, etc., p. 454.)
[4642] Cap. vi. 14.
[4643] New York Independent, April 25, 1878.
IV. (Lift up your hearts, p. 455.)
[4644] Hippolytus, vol. iv. p. 161.
V. (To pray and give thanks, p. 457.)
[4647] Note a striking use of it, as a name of Christ, by Commodian, vol. iv. 43, p. 211.
[4648] Num. v. 22; Deut. xxvii. 15; 1 Kings i. 36; 1 Chron. xvi. 36; Jer. xxviii. 6; in the Psalmspassim.
[4649] Vol. iii. cap. xxvii. p. 690, this series.
VI. (Its failing estate, p. 458.)
[4650] P. 178.
[4651] A most instructive work, though I by no means accept his theories in full.
VII. (Peter, upon whom, etc., p. 486.)
[4652] Guettée, p. 143, ed. New York.
[4653] Compare Peshito Syriac, where Cephas is the very word applied to all believers. Ed. Trostii, 1621.
[4654] Richter, Canones et Decreta, etc., p. 10, ed. Lipsiæ, 1853.
VIII. (The Eucharist carried in it, p. 488.)
[4655] a.d. 348.
IX. (Which should be greatest, p. 493.)
[4658] See Barrow, Works, vol. iii. p. 95, ed. New York, 1845.
[4660] The Principles of the Cyprianic Age, etc., a.d. 1695. Reprinted, Edinburgh, 1846.
[4661] Leighton, On St. Peter, i. 2, Works, i. p. 30, London, 1870.
X. (From the slender twig, my son, thou hast ascended, p. 513.)
[4662] Ed. Paris, 1574.
[4663] Scrivener, Introduction, etc., p. 302, ed. 1874.
[4664] Jordan overflows its banks at the time of the passover, Josh. iii. 15; v. 10-11.
XI. (Third Book…religious teaching of our school, p. 528.)
[4666] Vol. iv. p. 462.
[4668] 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.
XII. (Good works and mercy, p. 528.)
[4669] See vol. ii. p. 202, note 5.
[4670] Lecky, History of European Morals, vol. ii. p. 86, ed. New York, 1872. See vol. ii. p. 202, note 5.
XIII. (In the thirteenth Psalm, p. 546.)
[4673] [On councils, see Oxford trans., pp. 232, 240.]
[4674] 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 judgments impugned, let him consult Augustine as above. The results of this council are given in Ep. lxxi. p. 378, supra.
[4675] 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].
[4676] [This, then is the primitive idea of the relations existing, mutually, among bishops as brethren.]
[4677] Scil. of Mauritania; possibly, says the Oxford translator, Bidil, Bita, or “urbs Abitensis.”
[4679] According to some editions, “the sacrilegious man,” etc.
[4680] “Sacramentum interrogat.”
[4681] By the despotism of Stephen.
[4682] A city of Zeugitana. Augustine calls this bishop Felix, and speaks of him as the first of that name who spoke.—Fell.
[4683] 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.
[4684] In Numidia.
[4685] In Mauritania Cæsariensis.
[4686] Prov. ix. 12, LXX.
[4690] [He has no idea that this voice proceeds from any one bishop.]
[4693] In Numidia.
[4694] [This appeal to Scripture against Stephen must be noted, whatever we may think of his conclusions.]
[4695] Or Gilba.
[4698] Prov. xiv. 9, LXX.
[4699] Cirta Julia in Numidia.
[4700] In Numidia.
[4701] Ep. liii. p. 336, supra. Munnulus is mentioned as one of the bishops who write with Cyprian to Cornelius. He is there called “Monulus.”
[4702] Gerra.
[4703] [Testimony to the meaning of the Holy Catholic Church in the Nicene Creed.]
[4705] Perhaps Quidias in Mauritania Cæsariensis.
[4707] In Numidia. Here was held the Donatist “Concilium Bagaiense” of 310 bishops (Oxford ed.).
[4708] In Numidia.
[4709] The See of St. Augustine in Numidia, 218 miles from Carthage, and 160 miles from Hippo Diarrhytus. See p. 571, infra.
[4710] Badea, or Badel, in Numidia.
[4711] In Zeugitana.
[4712] Tucca-terebinthina in Zeugitana.
[4713] [Evidently he never suspects that Stephen is the rock.]
[4714] Thuburbo, or Thuburbis, in Zeugitana.
[4715] A city of Numidia Byzacenæ.
[4716] In Byzacena.
[4717] A city of Numidia Ptolemais.
[4718] [Stephen and those who accept his ideas.]
[4719] Or Macodama in Numidia.
[4720] Perhaps Nova Cæsaris in Numidia.
[4721] In Zeugitana, on the borders of Tunis.
[4723] A colony variously called Tabraca or Tabathra.
[4724] Οὔθινα in Zeugitana.
[4725] Or Buruch, probably Bourka in Numidia.
[4726] This clause is omitted in the larger number of editions.
[4727] Ecclesiasticus 34.25.
[4728] Sicca Veneria, a city of Zeugitana.
[4729] A city of Byzacena.
[4731] “Let the reader observe here, as elsewhere, that the word ‘Trinity’ is simply used for the persons of the Godhead” (Oxford edit.).
[4732] A city of Numidia.
[4734] [Here is a concession that at least the local custom could be pleaded by Stephen.]
[4735] A city of Numidia.
[4736] A city of Numidia.
[4737] “Damatcore,” or “Vamaccore,” in Numidia.
[4738] [Here we may think as we choose as to this conclusion, but the appeal to Holy Scripture proves that this is the only infallible authority.]
[4739] Mazula in Numidia.
[4740] A city of Byzacena.
[4741] Λέπτις μικρά—a city of Byzacena.
[4742] Tabora, a city of Mauritania Cæsariensis.
[4743] Apparently in reference to Mark xvi. 17, 18.
[4745] A city of Byzacena.
[4746] A city of Zeugitana—“Sicilibra,” thirty-four miles from Carthage.
[4747] Probably “Garra,” a city of Mauritania Cæsariensis, or “Garriana,” a city of Byzacena.
[4748] [Referring to Acts xxii. 16 and John xx. 23.]
[4749] A city of Zeugitana, famous as being the place of Cato’s death, now called Byzerta.
[4750] Scil. “urbs,” a city of Byzacena. The epithet refers to its being a place frequented by the veterans of German cohort, and distinguishes it from “Abbiritana.”
[4751] A city of Zeugitana.
[4753] Possibly “Lubertina.”
[4755] A city of Numidia.
[4756] A city of Byzacena.
[4757] Otherwise “Bobba,” a city of Mauritania.
[4759] A city of Byzacena.
[4760] A city of Zeugitana.
[4761] This seems to be “Ausana” or “Ausagga.”
[4762] A city of Byzacena.
[4763] The Oxford reads “Another Saturninus.”
[4764] A city of Numidia.
[4765] Manifestly, says the Oxford editor, this expression refers to “Jupiter the father of gods and men.”
[4766] A city of Numidia; the scene of Hannibal’s overthrow by Scorpio.
[4767] [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.]
[4768] “Usilla,” a city of Byzacena.
[4769] Possibly “Cerbaliana” in Byzacena.
[4770] A city of Numidia.
[4771] [The bearings of this simple statement upon the later claims of Stephen’s See must not be overlooked.]
[4772] A city of Numidia Byzacenæ.
[4774] A city of Zeugitana; some read “Tumida.”
[4775] A city of Zeugitana.
[4776] A city of Mauritania Cæsariensis. Fell observes that in Numidia are many cities of the name of “Nova” or “Noba.”
[4777] 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.
[4778] Otherwise “Memosita,” a city of Zeugitana. It is also written “Membrosa.”
[4780] Probably “Byzacene.”
[4781] [Custom, then, was elsewhere established: and it ultimately prevailed; whether against truth or not, need not here be discussed.]
[4782] This is supposed to be “Autenti,” a city of Byzacene.
[4783] Supposed to be Aggiva.
[4784] Mention of the Bishop of Marcelliana is found in Notitia Episcopatus Africæ.
[4785] A village belonging to Byzacene, seventy-five miles from Carthage.
[4786] A city of Zeugitana.
[4788] A city of Byzacene.
[4789] Called in some editions “a martyr from the schismatics.”
[4790] A city of Numidia.
[4791] A city of Numidia.
[4792] [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 brethren, their free opinion need not be restrained by deference.]
[4793] A city of Zeugitana, called Diarrhytus because of the number of the streams that water it. The name is otherwise read “Hippo Diarrhytorum.”
[4794] A city of Zeugitana, sometimes written “Assapha.”
[4795] A city of Byzacene.
[4796] “Lambesa,” a city of Numidia.
[4797] A city of Numidia, otherwise Γαυσάφνα (Ptol.) and Γαζόφυλα (Procop.)
[4798] There are four cities in Africa of this name.
[4799] A city of Numidia, otherwise called “Octabum.”
[4800] [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 brethren, their free opinion need not be restrained by deference.]
[4801] A city of Numidia.
[4802] [This is Cyprian’s theory of the origin of the episcopate. Elucidation infra.]
[4803] A city of Byzacena.
[4804] This is otherwise called “Cululi,” a city of Byzacena.
[4806] This Litteus is mentioned in Ep. lxxvi. p. 402, supra.
[4807] A city of Numidia. A Roman colony was planted there under the Emperor Hadrian.
[4808] A city of Tripolis.
[4809] Probably the same to whom Ep. lxxiii. (p. 386, supra) was written.
[4810] A city of Tripolis.
[4811] A city of Tripolis, thus distinguished from Leptis parva.
[4812] A city of Tripolis.
[4813] [Here Cyprian sums up, and gives the sentence of the council, after the example of St. James, who presided in the Council of Jerusalem,Acts xv. 13, 19.]
[4814] See p. 522, sec. 16, supra. All this interprets the Petra, not “Petrus.”
[4815] [A strong testimony in its favour. It is quite possible that the less worthy portions are corrupt interpolations.]
[4816] [See Ben Jonson, Volpone, Ep. Dedicatory.]
[4817] Obviously imitating Tertullian’s treatise De Spectaculis. [See vol. iii. p. 79.]
[4818] He then prosecutes the subject, by going through the several kinds of public exhibitions, and sets forth, a little more diffusely than in 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.]
[4819] “In sacramento.”
[4820] Elucidation I.
[4821] “Nabla.”
[4822] [In Edin. trans. needlessly “the writings of the Scriptures.”]
[4823] “Cum persona professionis suæ loquatur.”
[4824] Baluzius reads with less probability “indecorum,” “anything unbecoming.” The reading adopted in the text is, according to Fell, “inde eorum.”
[4825] Vid. Ovid’s Fasti, lib. v.
[4826] The Oxford text here has the reading, “Why does he speak of it? why does he,” etc.
[4827] [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.]
[4828] [Compare Clement, vol. ii. p. 248, note 5, and p. 249, notes 2, 11.]
[4829] [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.]
[4830] There is much confusion in the reading of this passage, which in the original runs, according to Baluzius: “Nam cum mens hominis ad vitia ipsa ducatur, quid faciet, si habuerit exempla naturæ corporis lubrica quæ sparta corruit? Quid faciet si fuerit impulsa?”
[4831] [Compare Clement, vol. ii. p. 256, and note 1.]
[4832] [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. Pétersbourg, which the reader will enjoy. It concludes with this saying: “Les cœurs pervers n’ont jamais de belles nuits ni de beaux jours.” P. 7. vol. i. See vol. iv. p. 173, this series.]
[4833] [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. iii. 16.]
[4834] [There is much in the above treatise which is not unworthy of Cyprian. As to questions of authenticity, however, experts alone should venture upon an opinion. Non nobis tantas componere lites.]
[4835] [Erasmus doubts as to the authorship, judging from the style. Pamelius is sure it is Cyprian’s.]
[4836] 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 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.
[4837] “Habena;” but according to Baluzius “avena,” “an oatstraw.”
[4838] [Acts ix. 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. ii. 11.]
[4839] [Ps. lxiv. 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. iii. p. 712.]
[4842] “Coguntur,” or “coquuntur,”—“are matured.”
[4843] [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.]
[4845] Wisd. iii. 7.
[4846] [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.]
[4847] Ecclesiasticus 2.1.
[4849] [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?]
[4850] [To me, these dramatic narrations of what was going on among the crowds that gazed upon the tortures of Christ’s witnesses, are very suggestive of the whole scene. Compare pp. 295–296, supra.]
[4851] Ecclesiasticus 2.4.
[4852] Or, “earth.”
[4853] Wisd. iii. 4.
[4857] [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.]
[4858] Matt. iii. 10. [Elucidation II.]
[4861] Col. ii. 20; “decernitis.”
[4862] Gal. vi. 14. [Compare Ep. xxv. p. 303, supra.]
[4866] Or, “Manes.”
[4867] [Rev. vi. 9; also vol. i. p. 486, note 10, this series.]
[4868] [“Si tamen qui Christi compares estis aliquando peccastis;” not very happily translated, but extravagant at best.]
[4869] [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 weakness. 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.]
Of the Discipline and Advantage of Chastity.
[4870] [Not reckoned by Erasmus as worthy of Cyprian. Pamelius thinks otherwise.]
[4871] [This illustrates pp. 322 and 389, note 7.]
[4872] [“So dear to Heaven is saintly Chastity, etc.”—Milton, Comus, 455.]
[4873] [Holy men have generally recognised this rule as ennobling the estate of matrimony. See Jeremy Taylor, Holy Living, cap. ii. sec. 3.]
[4874] [This natural law, renewed in Christ, is part of the honour which He has restored to womanhood; honouring His mother therein as the second Eve. Matt. xix. 8; Gen. ii. 24.]
[4880] “Irrogare.”
[4881] [Tertullian, vol. iv. pp. 74, 97, etc.]
[4882] This passage is allowed by all to be corrupt. If we were to punctuate differently, to insert “nisi” before “consummata,” and change “longe est” into “non deesset,” we get the following sense: “Therefore we should always meditate, brethren, on chastity, as circumstances teach us, that it may be more easy for us. It depends on no arts; for what is it but perfected will, which, if it were not checked, would certainly not fail to arise? And it is our own will, too: therefore it has not to be acquired, but we have to cherish what is already our own.”
[4883] [“Kalendarium cujusvis excedunt.” The kalendaria were tablets of monthly accounts, in which the monthly interest due, etc., were set down. “Exceed the entire monthly income” would be better. Tertullian uses the same word, “exhaust thekalendarium,” rendered by our Edinburgh translator (vol. iv. p. 18), a “fortune.” In this treatise Tertullian is constantly copied and quoted.]
[4884] [Laughter, vol. ii. p. 249, and contact p. 291.]
[4885] [Everything in antiquity breathes this spirit of “searching the Scriptures.” Compare Hippol., p. 219, note 4, supra.]
[4886] [Almost wholly made up of Scripture, and useful in any age to all Christians. Whatever its origin, it breathes a truly primitive spirit. Compare Tertullian, vol. iii. p. 657.]
[4888] Isa. xxx. 15, LXX.
[4889] Isa. xxx. 1, LXX.
[4890] Jer. ii. 25, LXX.
[4891] Isa. xxxi. 6, LXX.
[4892] Isa. xliii. 25, LXX.
[4893] Non multum remittit—probably a misprint for “permultum.”
[4894] Isa. lv. 6, 7, LXX.
[4895] Isa. xliv. 21, 22, LXX.
[4896] Isa. xlvi. 8, LXX.
[4897] Isa. liv. 7, 8, LXX.
[4898] Isa. lvii. 15 et seq., LXX.
[4899] It is taken for granted that the “ut” of the original is a misprint for “aut.”
[4900] Otherwise, “has forgotten me days without number.”
[4901] Jer. ii. 32, LXX.
[4902] Here also the emendation of “quæ” for “quod” is obviously necessary.
[4904] Jer. iii. 12, LXX.
[4905] Jer. iii. 14, LXX.
[4906] Jer. iii. 22, LXX.
[4907] Jer. iv. 14, LXX.
[4908] Jer. viii. 4, LXX.
[4909] Jer. viii. 6, LXX.
[4910] Otherwise “our.”
[4911] Jer. xviii. 12, LXX.
[4912] Lam. ii. 18, LXX.
[4914] There is evident confusion here, and no place can be found for the word “vocem.”
[4915] It has been taken for granted that “numerosum” is a misprint for “nemorosum.”
[4916] Jer. iii. 6, LXX.
[4917] Lam. iii. 31, LXX.
[4918] Trombellius suggests “if” instead of “but.”
[4919] Ezek. xxxii. 12, etc., LXX.
[4920] Ezek. xvii. 24, LXX.
[4921] Ezek. xxxiii. 10, LXX.
[4922] Ezek. xxxvi. 36, LXX.
[4923] Ezek. xviii. 21, LXX.
[4924] Ezek. xviii. 30, LXX.
[4925] “In generatione.”
[4927] Mic. vii. 1, 2, 3, LXX.
[4928] Mic. vii. 8, LXX.
[4929] Zeph. ii. 1, LXX.
[4932] Ecclesiasticus 17.26.
[4933] Ecclesiasticus 20.3.
[4934] Acts viii. 20, etc.
[4935] The original has only “ben,” which Trombellius reasonably assumes to be meant for “benedicti.”
[4940] “Emendaverit,” probably a mistake for “emundaverit,” “shall purge,” as in the Vulg.; scil. ἐκκαθάρῃ.
[4941] 2 Tim. ii. 16. [On true penitence see Epistle xxv. p. 304 supra.]
[4942] Rev. ii. 5. [This selection of texts seems made on the same principle which dictated the compilation of texts against the Jews: a breviarium, the author calls it,—quædam utilia collecta et digesta,—to be read with readiness, and frequently referred to.]
II. (Now is the axe laid to the root, p. 586.)
[4943] It has arborum, however, instead of the singular.
[4944] Theopneuston, by Samuel Hanson Cox, D.D., New York, 1842.
[4945] Note, an extraordinary instance, Childe Harold, Canto iv. st. 180.
[4946] Lexicographers give κεῖμαι = jaceo.
[4947] Polity, etc., p. 416 (translation). This valuable work, translated and edited by the Rev. J. C. Bellett, M.A. (London, 1883), is useful as to mediæval usages, and as supplementing Bingham. But the learned editor has not been sufficiently prudent in noting his author’s perpetual misconceptions of antiquity.
[4949] Theodoret, book v. cap. ix. a.d. 382. The bishops say “last year” (a.d. 381), speaking of the council in session.
Search Comments
This page has been visited 0690 times.
| << | Contents | >> |
10 per page