church; which departure is as a condemnation passed on them by their own consciences."" And Mr. Hallett there shews that this has been the opinion of divers learned moderns, particularly of Estius, bishop Barlow, and Dr. Hammond.

a

6

I shall here add a passage from Cyprian, which may shew that interpretation to be older than Jerom; as Mr. Hallett likewise supposes, for he takes it to be the true meaning of the text. Which,' says Cyprian, the apostle Paul confirms, when he teaches and requires that a heretic be rejected, as being subverted, a sinner, and condemned of himself: for the ruin of such an one must be laid to his own charge, who is not cast out by the bishop, but of his own accord forsakes the church, passing sentence upon himself by his heretical presumption.

16. The epistle to Philemon is not found quoted in the remaining works of Cyprian. The shortness of it may be supposed to be the reason.

b

VI. The epistle to the Hebrews is no where expressly quoted by St. Cyprian; nor are there in his works any passages that contain allusions to it. He may have some texts of the Old Testament which are cited, or alluded to, in the epistle to the Hebrews; but he does not take them from that epistle, but from the original books themselves. This is so plain that I suppose no one will contest it. Dr. Mill allows that this epistle is no where cited by St. Cyprian; and his not quoting this epistle, which is so large, in any of his tracts or epistles, may be reckoned an argument that he was not acquainted with it, or that he did not esteem it a part of holy scripture. Accordingly, Mr. Hallett, in the introduction to his Paraphrase and notes on the three last chapters of the epistle to the Hebrews, admits it to be very likely that St. Cyprian was of the same opinion with some others of the Latin church at that time, who did not receive this as a canonical epistle.

с

And indeed, that this Latin father did not reckon the epistle to the Hebrews to have been written by the apostle Paul, is farther evident from an observation twice mentioned by him, con- . cerning the number of churches to which that apostle had written. In the first book of Testi monies, d Cyprian having quoted the words of Hannah, "the barren has born seven, and she • that has many sons [or children] is waxed feeble," (1 Sam. ii. 5.) goes on: The seven sons are seven churches; for which reason Paul wrote to seven churches; and the Revelation has seven churches, that the number seven may be preserved.' In another tract, having mentioned the seven golden candlesticks in the Revelation, the seven pillars in Solomon's Proverbs, upon which Wisdom built her house, and likewise the forementioned seven in the first book of Samuel, and the seven women in Is. iv. 1, he adds; And the apostle Paul, who was mindful of this authorised, and well-known number, writes to seven churches; and in the Revelation our Lord sends his divine and heavenly instructions and commands to seven churches and their angels.' By the seven churches, to which Paul wrote, Cyprian unquestionably meaneth the churches of Rome, Corinth, Galatia, Ephesus, Philippi, Colosse, and Thessalonica; as is also observed by bishop Fell in a note upon this passage.

Nevertheless, that learned writer adds there a remark which appears to me very particularIf it be asked, says he, in what place Paul has mentioned [so he understands the word meminit] this authorised and well-known number, perhaps it must be said, that it is done by • him in Hebr. xi. 30. “ By faith the walls of Jericho fell down, after they were compassed about 'seven days." But I suppose it can scarce be doubted but Cyprian's meaning is, that as a regard had been had to the number seven by many persons upon various occasions; so likewise Paul had remembered, was mindful of,' shewed his respect to that number by writing epistles to seven churches, and no more.

From these passages then it may be reckoned evident, that Cyprian supposed the apostle

Quisquis autem de collectis foras exierit, id est, siquis, quamvis in ecclesiâ gratiam consecutus, recesserit, et ab ecclesiâ exierit, reum sibi futurum, id est, ipsum sibi quod pereat imputaturum. Quod apostolus Paulus explanat, docens et præcipiens hæreticum vitandum esse, ut perversum, et peccatorem, et a. semetipso damnatum. Hic enim reus sibi erit, qui non ab episcopo ejectus, sed sponte de ecclesiâ profugus, et hæreticâ præsumptione a semetipso damnatus. Ep. 69. [al. 76.] p. 182. Tertullianum nescio an secutus sit Cyprianus; in cujus operibus epistolam hanc [ad Hebræos] nusquam citatam reperias, Prol. n. 216. c See introd. p. xviii.

d Item in Basileion primo: Sterilis septem peperit, et 'quæ plurimos habebat filios, infirmata est.' Filii autem sep

tem sunt ecclesiæ septem. Unde et Paulus septem ecclesiis scribit, et Apocalypsis ecclesias septem ponit, ut servetur septenarius numerus. Test. I. i. cap. 20..

* Et apostolus Paulus, qui hujus numeri legitimi et certi me→ minit, ad septem ecclesias scribit. Et in Apocalypsi Dominus mandata sua divina et præcepta cœlestia ad septem ecclesias et earum angelos scribit. De exhort. Mart. cap. 11. p. 179.

f Ad septem ecclesias scribit.] Nimirum ad Romanos, Corinthies, Galatas, Ephesios, Philippenses, Colossenses, et Thessalonicenses. Si requiratur, quo in loco Paulus hujus legitimi et certi numeri meminerit, forte dicendum, hoc ab eo præstitum. Hebr. xi. 30.

Paul had writen to no more than seven churches, and that his other epistles were sent to particular persons. Cyprian therefore did not compute the epistle to the Hebrews among the works of the apostle Paul.

a

Since the writing what is above, relating to this epistle to the Hebrews, I have had an opportunity to consult Mr. Marshall's English translation of St. Cyprian. The passage of our author last cited is there rendered after this manner: Thus the apostle St. Paul, bearing in his mind this remarkable and distinguished number, hath written precisely to seven churches: • And in the Revelation our blessed Lord directs his heavenly instructions to seven churches ⚫ and their seven angels.' And in the notes upon this place Mr. Marshall omits the abovementioned remark of bishop Fell, which I have taken the liberty to censure, without translating it, or saying any thing about it. He likewise adds another remark of his own, which is much better, in these very words; So that our author, (I observe) did not ascribe the Hebrews to * St. Paul.'

cases,

d

Here therefore it will be very proper to take notice of Mr. Marshall's translation of a pas sage in St. Cyprian's works. It is in the Acts of the council at Carthage in the year 256, where our bishop presided. There a part of the thirty-third suffrage, that of Felix of Amaccora, is thus rendered; Wherefore to me it is manifest, that neither heretics nor schismatics are capable of the heavenly gift, who have been so presumptuous as to expect it from men who are sinners * and aliens from the church. Here that expression, heavenly gift, seems to be taken from Hebr. vi. 4, but there is no such expression in the original Latin. Felix says, that heretics and schismatics are not capable of any thing heavenly; that is, spiritual or divine. This wrong version seems to be owing to the liberty which Mr. Marshall gave himself, and which I observed formerly. He says in his preface, I have here and there also expressed my author's sense in the language of holy scriptures, where he himself did not mean to quote it: but then in such I never refer to the passage, as I always do where he particularly cites any verse or chap *ter of the inspired writers.' But yet here Mr. Marshall has not only expressed his author's sense in the language of the epistle to the Hebrews, where he himself did not mean to quote it,' but he has also marked and distinguished this expression by putting it in the body of his trans lation in Italic letters, and by referring in the margin to the epistle to the Hebrews, and also by putting this reference or quotation at the end of the volume in the table of the texts of scripture cited by St. Cyprian. To what shall we ascribe this? I conceive of this matter thus: În translating this suffrage, Mr. Marshall put in practice the liberty we have noted: he then, at first, wrote out that passage without any distinction of letters, and without any marginal reference to a book of holy scripture; but some good while after, when he came to review and read over his version, and no longer had the original before him, seeing this expression, he thought it worthy of observation; and therefore presently marked it with his pen for Italic, and put a reference in the margin, whence it came also into the table of texts at the end of the volume. This, I think, is a likely way of accounting for this matter; however, it may be partly accounted for another way; for the marking that expression for Italic, the marginal reference, and it's place in the table of texts, may be all owing to some person employed under Mr. Marshall. But still. the translator is accountable for all that ensued upon his wrong translation: and if Mr. Marshall was not deceived and misled by his own version, some one else very near him was imposed upon; and in like manner must all others be deceived who read this passage in his translation, and have no opportunity of consulting the original.

VII. I shall now observe this writer's testimony to the catholic epistles.

1. We find no quotations or allusions to the epistle of St. James in St. Cyprian's works. 2. The apostle Peter's first epistle is often quoted by St. Cyprian. Likewise Peter, upon whom by the gracious vouchsafement of the Lord the church is built, says in his epistle, (1 Pet. ii. 21, 22, 23,) "Christ suffered for us, leaving you an example, that ye should follow his steps: who did no sin, neither was guile found in his mouth; who, when he was reviled, reviled not; when he suffered, he threatened not; but committed [or yielded] himself to him that judged a See Mr. N. Marshall's St. Cyprian, p. 179.

Et ideo manifestum est, nec hæreticos nec schismaticos aliquid cœleste posse suscipere, qui a peccatoribus hominibus, ét ab ecclesiâ extraneis audeant accipere. ap. Cypr. p. 236. See before, p. 10, note 3. d P. xviii. • Item Petrus, super quein ecclesia Domini dignatione fun

data est, in epistolâ suâ ponit et dicit: Christus passus est pro nobis, relinquens vobis exemplum, ut sequamini vestigia ejus : qui peccatum non fecit, nec dolus inventus est in ore ejus; qui cum malediceretur, non maledicebat; cum pateretur, non comminabatur; tradebat autem se judicanti injuste. De Bono Pat. p. 213, 214.

2

• him unrighteously:"' meaning Pontius Pilate. So Cyprian must have read this text, it being quoted by him after the same manner likewise in the book of Testimonies. I may not stay to consider which reading is preferable, whether this, or that now more commonly received, to him that judgeth righteously: I would therefore refer my readers, for farther satisfaction, to Mr. Wolff's notes upon the place.

с

This epistle is several times quoted in the third book of Testimonies with this title, The epistle of Peter to the people of Pontus: who are the persons first named in the inscription of the epistle.

d

e

In his other works, Cyprian quotes this as the epistle of the apostle Peter, and of Peter the apostle, of Christ.

3. The second epistle of St. Peter is not at all quoted by Cyprian. One may be well apt to. think it was not received by him as a sacred book; otherwise it could not have been omitted by a writer whose works so much abound with citations of scripture, and who had such controversies about the treatment of heretics. If this epistle had been a part of Cyprian's canon, it is likely he would have applied divers passages of it to the heretics and schismatics of his own time, as he does the texts of St. John's first epistle relating to antichrist.

g

This may well bring to our mind the passage formerly cited out of Firmilian's letter to our author, where we were willing to suppose that Firmilian had a reference to St. Peter's second epistle. Nevertheless, perhaps Cyprian's entire silence about this epistle may induce some to doubt whether Firmilian did really refer to it. Farther, the entire silence of Cyprian, and the very small notice taken of this epistle by "Origen, another acquaintance, and a very intimate friend of Firmilian, may occasion a doubt, whether this second epistle was received by Firmilian as an epistle of Peter.

i

I have no desire to set aside our second epistle of Peter, as not genuine; but I think it incumbent upon me to mention such observations as these when they offer: and I must still proceed to observe, that we have Firmilian's letter to Cyprian in a Latin translation only; nor do we certainly know by whom it was made. The expressions in the translation are very strong; that Peter and Paul in their epistles have cursed, or pronounced censures upon heretics, and admonished us to avoid them: but perhaps the words of the original were not so express. What we now have rendered their epistles,' possibly might be only some general word denoting writings, or the scriptures: and in what Firmilian says of Peter, he might refer to that apostle's censure of Simon Magus, reputed an arch heretic, and recorded in the Acts of the apostles; a book of holy scripture, and universally received. It is certain, that it is no uncommon thing for ancient Christian authors to quote Peter and Paul, meaning some words of theirs recorded in the Acts of the apostles, without naming that book, or hinting where the intended passage is to be found. We shall see in the next chapter a remarkable instance of this kind, where the apostle Paul is quoted. I place here" in the margin several such quotations of the apostle Peter in divers authors, one which contains a part of his reproof of the forementioned. Simon.

1

k

n

4. The first epistle of St. John is often expressly quoted by Cyprian: And the apostle John, mindful of the command, writes in his epistle: "Hereby," says he, "we perceive that we know him, if we keep his commandments: He that saith, I know him, and keepeth not his • commandments, is a liar, and the truth is not in him: "' 1 John ii. 3..

a Tradebat autem se judicanti injuste. Test. I. ili. cap. 39. b Vid. Joh. Chr. Wolff. Cur. Philolog, et Crit. Tom. v. p. 122, 123.

De hoc ipso in epistolâ Petri ad Ponticos. Test. 1. iii. c. 36, vid. et c. 37. 39.

d Secundum quod Petrus apostolus in epistolâ suâ præmonet >et docet, dicens: Sobrii estote, &c. De Zel. et Livore p. 221. e Petrus etiam apostolus ejus docuerit, ideo persecutiones fieri, ut probemur:...posuit enim in epistolâ suâ dicens: Ep. 58. al. 56. p. 121..

See below 4. note, and num. 10.
Ch. 39. num. 14.

b See ch. 38. num. 12. : Ex. gr. ταις γραφαις, τοις γράμμασιν.

k Acts viii. 20......23

See below, chap. xlv. num. vii. 7.

Et apostólus Petrus de salvatore testatus est, dicens: Hu

VOL. II.

jus anima non derelicta est in inferno, nec caro ejus vidit corruptionem. [Vid. Act. ii. 27.] Philastr. de Hær. n. 69. 138, Ed. Fabric. Et Petrus apostolus Mago Simoni dixerat: Age Pœnitentiam, si quo modo dimittatur tibi quod fecisti. [Vid. Act. viii. 22.] Philast. Hær. 82. p. 159. Adtende enim, quid. Petrus apostolus, Spiritu Sancto docente, commoneat, qui ait: Et nunc ergo vos quid tentatis Deum, imponere jugum collo discentium, &c. [Act. xv. 10, 11.] P. Oros. de lib. arb. p. 620. Ed. Havercamp. 1738. Sicut Petrus ad Judæos exclamavit: Dexterâ Dei exaltatus, acceptum a Patre Spiritum effudit, &c. [Act. ii. 33.] Victorin. in Apocal. ap. Bib. Patr. T. iii. R. 415. D.

n Et Joannes apostolus, mandati memor, in epistolâ sua postmodum ponit: In hoc, inquit, intelligimus, quia cognovi. mus eum, si præcepta ejus custodiamus..... Ep. 28. [al. 25.1: P. 54.

E

a

I shall add one passage more in the margin, where this epistle is quoted as written by the blessed apostle John.

There are two passages, where Cyprian is supposed by some to quote or refer to the disputed text, concerning the three witnesses in heaven. The first is to this purpose: The Lord says, "I and the Father are one."" And again, of the Father and the Son and the Holy Spirit it is written: "And these three are one: " 1 John v. 7. The other passage I shall not translate. However, I put it in the margin, for the sake of those who may choose to see it here. I do not enter into the merits of the question, whether this clause be genuine, or whether it was quoted or referred to by St. Cyprian. The reader who is desirous of information concerning this matter, may consult the authors who have treated of it largely; but in a following chapter will be found an argument of no small weight in favour of the supposition, that this clause was wanting in St. Cyprian's copies of St. John's epistle.

d

5. In a passage cited just now it is said, John writes in his epistle, meaning our first epistle of St. John: and it must be owned, that St. Cyprian has no where quoted any other epistle of this apostle. But this may be accounted for by the brevity of the two other epistles. It is certain, that form of quotation is no proof of his knowing, or owning no other epistle of St. John, the like form being also used by him in quoting an epistle of St. Paul. There are some instances of this to be found in the passages already cited. I shall add here one more: And again the blessed apostle says in his epistle, (1 Cor. xii. 26.) "Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it." It is reasonable to suppose, that the second epistle of St. John was owned by Cyprian, because it is expressly cited by one of the bishops in the council of Carthage held in 256, of which Cyprian was a principal part. That bishop there delivers his opinion upon the point in debate in this manner: The apostle John writes in his epistle, [that is, in one of his epistles] "If there come any unto you, and bring not the doctrine of Christ, receive him not into your house; neither bid him God speed. For he that biddeth him God speed is partaker of his evil deeds: 2 John, 10, 11: And St. John's third epistle likewise may have been owned by Cyprian.

6. There is no notice taken of the epistle of St. Jude in the works of this writer.

h

VIII. The book of the Revelation is frequently quoted by Cyprian; but he has no where said that it was written by John the apostle, and but once mentioned the name of the writer. And in the Revelation, the angel, when John would have worshipped him, refused it, and said, "See thou do it not; for I am thy fellow-servant, and of thy brethren: worship the Lord Jesus." So it is in Cyprian. We have it, " Worship God," Rev. xxii. 9.

�

The Revelation was esteemed by him a book of authority, as is evident from the manner in which he quotes it. Recommending works of goodness, Hear, says he, in the Revelation, the voice of thy Lord justly reproving such men as these: "Thou sayest," says he, "that I am rich and increased in goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:" ch. iii. 17, 18. Again: So in the holy lyn's Tracts. Ri. Simon. Hist. Crit, du Texte du Nou. Test. ch. xvii. Le Clerc. Bib. Univ. T. xii. p. 450.....455, et passim. and Mr. David Casley's Preface to the Catalogue of the manuscripts of the king's library.

a Item beatus Joannes apostolus nec ipse ullam hæresin aut schisma discrevit, aut aliquos speciatim séparatos posuit; sed universos qui de ecclesiâ exiissent,quique contra ecclesiam facerent, antichristos appellavit, dicens: audîstis quia antichristus venit. Nunc autem, antichristi multi facti sunt, &c. [1 Joh. ii. 18. 19.] Ep. 69. [al. 76] p. 180.

b Dicit Dominus: Ego et Pater unum sumus. Et iterum de Patre et Filio et Spiritu Sancto scriptum est: Et hi tres unum sunt. De Unitate Ec. p. 109.

с

Nam si baptizari quis apud hæreticos potuit, utique et remissam peccatorum consequi potuit. Si peccatorum remissam consecutus est, et sanctificatus est, et templum Dei factus est, quæro cujus Dei? Si creatoris, non potuit qui in eum non credidit. Si Christi, nec hujus fieri potuit templum, qui negat Deum Christum. Si Spiritûs Sancti, cum tres unum sint, quomodo Spiritus Sanctus placatus esse ei potest, qui aut Patris aut Filii inimicus est ad Jubaianum Ep. 73. p. 203.

There may be seen a large collection of such authors in Mr. Wolff's Cura Philog. &c. in loc. Tom. iv. p. 293, &c. I therefore refer only to a very few. Vid. Mill, in loc. Em

e See below chap. XLV. numb, vi, 10, 11, 12..

Et iterum posuit [beatus apostolus] in epistola sua, dicens: Si patitur membrum unum, &c. Ep. 17. [al. 12.] p. 39.

Joannes apostolus in epistola suâ posuit dicens: si quis ad vos venit, et doctrinam Christi non habet, nolite eum admittere in domum vestram, et Ave illi ne dixeritis. Qui enim dixerit illi Ave, communicat factis ejus malis. Tract. p. 242.

Et in Apocalypsi angelus Joanni volenti adorare se resistit et dicit; Vide ne feceris, quia conservus tuus sum, et fratrum tuorum. Jesuin Dommum adora. De Bono Pudicitiæ. p.

a

scriptures, by which the Lord would have us to be instructed and warned, is the harlot city described.' He then cites Rev. xvii. 1, 2, 3. Once more: And that waters signify people, the divine scripture shews in the Revelation: ch. xvii. 15.

d

b

1

I may add here, that words of this book are cited together with other texts of the New Testament, in a letter of some presbyters and deacons, and others, confessors of the church of Rome, to Cyprian, written in 250. And, to him that overcometh will I give to sit upon my ⚫ throne, even as I also overcame, and am set down upon my Father's throne.' Rev. iii. 21. IX. St. Cyprian's respect for the scriptures of the New Testament appears, in his very numerous quotations of them, in his appeals to them as decisive in matters of dispute and controversy, and in divers forms of citation, particularly such as these: "The Lord says in the gospel;" or "in his gospel," as in several of the passages cited above, "divine scriptures," of the Acts; "sacred scriptures," and "divine scriptures," speaking of the Revelation;" the blessed apostle Paul, full of the grace of the inspiration of the Lord; the blessed apostle Paul, chosen and sent of the Lord; the blessed apostle Paul, full of the Holy Ghost, and sent to call and convert the Gentiles;" as we have seen already. Farther: The Holy Spirit, foretelling and forewarning us by the apostle, "In the last days," says he," perilous times shall come," 2 Tim. iii. 1. Again; Paul in his epistles, in which he forms us to a holy course of life, by his divine instructions, says, (1 Cor. vi. 19, 20.) "Ye are not your own, for ye are bought with a great price: glorify and carry God in your body." So Cyprian, and some other ancient writers, read that text. In another place, The Holy Ghost forewarns by the apostle, and says, "There must be also heresies, that they which are approved may be made manifest among you," 1 Cor. xi. 19. Again; "And therefore it is written; "Hold fast that which thou hast, that another take not thy crown," Rev. iii. 11. One of the bishops at the council of Carthage, in the year 256, says; I am of opinion that blasphemous and wicked heretics, who pervert the sacred and adorable words of the scriptures, ought to be accursed. Afterwards another bishop, in the same assembly, says; I also, following the authority of the divine scriptures, am of opinion that heretics are to be baptised.' Cyprian earnestly exhorts all in general, but especially Christian ministers, in all doubtful matters to have recourse to the gospels, and the epistles of the apostles, as to the fountain where may be found the true original doctrine of Christ. He begins his discourse on the Lord's prayer in this manner; The precepts of the gospel, my beloved brethren, are to be considered as the lessons of God to us; as the foundations of our hope, and the supports of our faith; as spiritual consolations to us, shewing us the paths of righteousness, and setting us forward in the way of salvation: for, whilst with teachable and willing minds we receive upon earth the in⚫structions conveyed to us, we are led on insensibly to the kingdom of heaven.'

1

The respect for the scriptures, particularly of the New Testament, appears in the public reading of them in the church, Cyprian, in two different letters, written in his retirement, gives his people an account of his having there ordained two persons, Aurelius and Celerinus, who were before confessors, to be readers. In the former of those two letters he relates the many sufferings of Aurelius, and gives him a great character: and then adds; That he had deAquas namque populos significare, in Apocalypsi scriptura divina declarat, dicens: Aquæ, quas vidisti, &c. Ep. 63. p. 153. Ep. 31. [al. 26.] p. 63.

< În evangelio Dominus loquitur, dicens: Qui confessus me fuerit coram hominibus, &c. De Lapsis. p. 130.

Prænuntiante per apostolum nobis, et præmonente Spiritu Sancto: In novissimis, inquit, diebus aderunt tempora molesta. De Unit, Ec. p. 115.

Paulus in epistolis suis dicit, quibus nos ad curricula vivendi per divina magisteria formavit; Non estis vestri; empti enim estis pretio magno. Glorificate [al Clarificate] et portate Deum in corpore vestro. De Habit. Virg. p. 93.

f Vid. Mill. in loc.

8 Per apostolum præmonet Spiritus Sanctus, et dicit: Oportet et hæreses esse. De Unit. Ec. p. 111...

Et ideo scriptum est: Tene quod habes, ne alius accipiat coronain team. De Unit. Ec. p. 117.

Hæreticos blasphemos et iniquos, verbis variis decerpentes sancta et adorabilia scripturaruin verba, exsecrandos censeo. Num. 31. p. 236.

о

* Et ipse secutus divinarum scripturarum auctoritatem baptizandos hæreticos esse censeo, ibid. num. 33, vid. et num. 37. p. 337.

Nam si ad divinæ traditionis caput et originem revertamur, cessat error humanus.... Si canalis aquam ducens, qui copiose prius et largiter profluebat, subito deficiat, nonne ad fontem pergitur.....? Quod et nunc facere oportet Dei sacerdotes præcepta divina servantes, ut, si in aliquo nutaverit et vacillaverit veritas, ad originem Dominicam et evangelicam, et apostolicam traditionem revertamur, et inde surgat actûs nostri ratio, unde et ordo et origo surrexerit. Ep. 74. p. 215.

m

Evangelica præcepta, fratres dilectissimi, nihil sunt aliud quam magisteria divina, fundamenta ædificandæ spei, firmamenta corroborandæ fidei, nutrimenta fovendi cordis, gubernacula dirigendi itineris, præsidia obtinendæ salutis; quæ, dum dociles credentium mentes in terres instruunt, ad cœlestia. regna perducunt. De Orat. Dom. p. 139.

"That passage I have put down as translated by Mr. Marshall.

Merebatur talis: clericæ ordinationis ulteriores gradus et