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Cyprian
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Introductory Notice to Cyprian.
[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.]
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