work of that father.

New Testament.

66

Whoever was the author, he has cited the words of divers books of the

1. This,' says he, our Lord taught, when he said, that a wife ought not to be divorced, saving for the cause of adultery:" Matth. v. 32.

b

2. Hence he [the apostle] says also, that "the members of Christ ought not to be joined, to the members of an harlot ". hence deservedly adulterers do not "inherit the kingdom

of God:" 1 Cor. vi. 15 and 9.

3. The apostle declares the church to be the "spouse of Christ:" See 2 Cor. xi. 2. 4. Hence also the apostle has observed that "the man is the head of the woman," [1 Cor. xi. 3. Eph. v. 24.] Nevertheless he adds; "He that loveth his wife, loveth himself. For no "man hateth his own flesh, but nourisheth and cherisheth it, even as Christ the church."" Eph. v. 28, 29.

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5. Hence the apostle says; "This is the will of God, that ye should abstain from forni'cation."" 1 Thess. iv. 3.

6. The respect which this bishop had for the writings of the New Testament appears at the beginning of this tract, or epistle, sent to his people. I reckon,' says he, that I do not neglect to discharge some part of my office whilst I endeavour, especially by daily tracts upon the gospels, to make some improvements and increases of your faith and knowledge of the Lord: for what more useful service is there in the church of the Lord? What is there more becoming the office of a bishop than, by instructions from the divine words of the Lord himself, to lead the faithful to the enjoyment of the promised kingdom of heaven? This is my 'constant_and_daily labour and desire, though absent from you: and after my accustomed ⚫ manner I endeavour to be present with you by the discourses I send you, that, being built on 'the firm foundation of the gospel, ye may always "stand armed against all the wiles of the devil :" Eph. vi. 11. And presently afterwards; "For this purpose we not only allege words from the sacred fountains of the scriptures, but with the words themselves we join our prayers 'to the Lord, that he will open both to us and you the treasures of his mysteries, and enable us ⚫ to act according to our knowledge: for great will be his misery, "who knew the Lord's will, ⚫ and neglected to do it:" Luke xii. 47.

7. He concludes with recommending the study of the scriptures; I have said a few things only, because it is not my design to write a volume, but to send you a discourse [or homily.] Do you look into the scriptures, and improve yourselves by the precepts there delivered, relating to the virtue I have been recommending to you. My dearest brethren, farewell.'

8. I think we may consider this as an example of the homilies of the time in which this bishop lived: but it would be an additional pleasure to know more exactly the time itself, and the place of his ordinary residence.

h

IV. The third piece, sometimes ascribed to St. Cyprian, but now generally discarded by learned men as unworthy of that great name, is entitled, Of the praise of martyrdom. Bishop Fell thinks this to be only a declamation written by some one for the exercise of his style.

a Hanc sententiam Christus, quando uxorem dimitti non nisi ob adulterium dixit. p. 6. a.

b Hinc et illud dicit: Membra Christi membris meretricis non esse jungenda. . Hinc merito regnum cœlorum non tenent adulteri. p. 6. a.

Nam si apostolus ecclesiam sponsam Christi pronuntiat.

p. 5. a.

d Inde et apostolus caput mulieris pronuntiavit virum... Addit tamen et dicit: Quoniam qui uxorem suam diligit, seipsum diligit.. Nemo enim carnem suam odio habet, sed nutrit et fovet eam, sicut et Christus ecclesiam. P. 6. a.

Hinc apostolus dicit: Hæc est voluntas Dei, ut abstineatis vos a fornicatione. p. 6. a.

f Aliquas officiorum meorum partes non æstimo præterisse, dum semper enitor, vel maxime quotidianis evangeliorum tractatibus, aliquando vobis fidei et scientia per Dominum incrementa præstare. Quid enim aliud in ecclesià Domini utilus geri, quid accommodatius officio episcopi potest inveniri, quam ut doctrinâ divinorum, per ipsum insinuatâ collataque, verborum, possint credentes ad repromissum regnum pervenire cœlorum? Hoc certe mei et operis et muneris, VOL. II.

quotidianum votivum negotium, absens licet, obtinere connitor, et per literas præsentiam meam vobis reddere conor. Dum vos solito more allocutionibus missis in fide interpello, ideo convenio, ut evangelicæ radicis firmitate solidati, adversus omnia diaboli prælia stetis semper armati.... Non solum proferimus verba, quæ de scripturarum sacris fontibus veniunt, sed et cum ipsis verbis preces ad Dominum et vota sociamus, ut tam nobis quam vobis et sacramentorum suorum thesauros aperiat, et vires ad implenda, quæ cognoscimus tribuat. Periculum enim majus est voluntatem Domini cognovisse, et in Dei voluntatis opere cessâsse. p. 5. a.

Ego pauca dictavi, quoniam non est propositum volumen scribere, sed allocutionem transmittere. Vos scripturas aspicite, exempla vobis de ipsis præceptis hujus rei majora conquirite. Fratres carissimi, bene valete. p. 8. b.

a

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It

Basnage and Du Pin speak of it in the like manner. But the learned Benedictine has a more favourable opinion of it, though he does not take it to be a genuine work of St. Cyprian. appears to me an oration in form, and there is a good deal of affectation in the style. It is allowed to be ancient, but the exact time of it is not easily determined. character of this book, a short account of it will be sufficient.

Considering the

1. There are here cited passages of divers books of the New Testament, particularly of the four gospels; of Matthew, Mark, Luke, and John.

d

f

2. He has in like manner quoted or referred to the following epistles of Paul; to the epistle to the Romans, the first to the Corinthians, the epistles to the Galatians, the Philippians, the Colossians, and second to Timothy.

h

3. He quotes 1 Cor. ix. 24, after this manner; It is the voice of the most blessed Paul, saying; "Know ye not that they which run in a race strive many, but one receiveth the prize? But do you so run that all may obtain."

i

4. I shall put down a passage of this Latin writer, which may be thought to contain a reference to Heb. xi. but I do not think it to be clear: however, it deserves to be taken notice of for the sake of the sense as well as for the seeming reference. If,' says he, you are a good ( man, and believe in God, why are you unwilling to lay down your life for him, who you know ⚫ has so often suffered for you; who has been sawn asunder in Isaiah, killed in Abel, offered up in Isaac, sold in Joseph, crucified in the flesh? I omit other things, which words cannot express nor the mind conceive.'

5. Finally, perhaps he refers to some passages of the Revelation in some words which I intend to put in the margin as an example of this author's oratorical flights. See Rev. xiii. 8; vi. 11; vii. 13, 14.

V. The fourth piece, ascribed by some to Cyprian, is entitled, To, or Against the heretic Novatian; or, Against the Novatian heretic; that hope of pardon ought not to be denied to those who have lapsed. In the late editions it is called a tract of an unknown author. Du Pin calls it a homily. Tillemont," who allows that the style of this work is different from Cyprian's, and that therefore it is not his, thinks however that it might be written soon after the persecution of Decius, and then of Gallus, in the former part of the reign of Valerian, about the year 254 or 255. He refers to two passages of this work, which compared together seem to render his opinion very probable. The Benedictine, author of St. Cyprian's Life, agrees with Tillemont about the age of this piece. He says, it is certain the author was contemporary with Cyprian, and that it cannot be questioned but he lived near the beginning of the reign of Valerian, whilst the church had peace. He supposes him likewise to have been an African, and a bishop. Nevertheless, he does not allow this to be a work of Cyprian. And to the argument taken from the difference of the style he adds another, not insisted on by Tillemont.

a Basn. ut supra.

Vit. St. Cyprian. n. xxxv.

b Nouv. Bibl. St. Cyprien.

d Legis, scriptum esse, usque ad quadrantem nos ultimum reddere. [Matt. v. 26.] p. 11. b.

• Quæso repetas verba cœlestia; nam et vox dicentis est Christi Qui perdiderit animam suam pro nomine meo, recipiet in hoc seculo centuplum, et in futuro vitam æternam possidebit. [Marc. x. 30.] p. 12. b.

f Sicut scriptum est: Qui me confessus fuerit in terris coram hominibus, et ego confitebor eum coram patre meo, et coram angelis suis. [Luc. xii. 8.] p. 11. a.

Sed quoniam ita Dominus suo ore testatus est, esse habitacula penes patrem multa. [Johan. xiv. 2.] p. 14. b.

Vox est beatissimi Pauli, dicentis: Nescitis, quoniam qui in agone currunt, multi certant, unus autem accipit palmam? Vos autem sic currite, ut omnes coronemini, [comprehendatis, Baluz.] p. 15. a.

Si justus es, et Deo credis, quid pro eo sanguinem fundere metuis, quem pro te toties passum esse cognoscis? In Esaiâ sectus, in Abel occisus, in Isaac immolatus, in Joseph venumdatus, in homine crucifixus est; et de, cæteris quidem taceo, quæ nec oratio potest dicere, nec animus sustinere. p. 15. a.

O beati, et quibus vere dimissa sunt peccata; si tamen qui Christi compares estis, aliquando peccâstis. O beati, quos a primordio mundi Domini sanguis infecit, et quos merito splendor iste nivei amictûs induerit, et candor stolæ ambientis ornârit! p. 15. b.

Ad Novatianum hæreticum: Quod lapsis spes veniæ non est deneganda.

m See Mem. Ec. T. iv. Part i. St. Cyprien. Art. 41.

n Cataclysmus ergo ille, qui sub Noë factus est, figuram persecutionis quæ per totum orbem nunc nuper supereffusa ostendit. ... Duplex ergo illa emissio [columbæ] duplicem nobis persecutionis tentationem ostendit;. prima in quâ qui lapsi sunt, victi ceciderunt: secunda in quâ hi qui ceciderunt, victores extiterunt. Nulli enim nostrum dubium vel incertum est, fratres dilectissimi, ilos, qui primâ acie, id est, Decianâ persecutione vulnerati fuerunt, hos postea, id est, secundo prœlio ita fortiter perseverasse, ut, contemnentes edicta secularium principum, [Galli et Volusiani] hoc invictum haberent: quod non metuerunt exemplo boni pastoris animam suam tradere, et sanguinem fundere, nec ullam insanientis tyranni sævitiam recusare. p. 17. b.

Vit. St. Cyprian, n. xxxv.

1. This piece abounds with texts of scripture.

a

2. Whose future ruin,' says he, the Lord represents in the gospel, saying; "And he who hears my words, and does them not, I will liken him unto a foolish man, who built his house upon the sand."...Matth. vii. 26, 27. This gospel is quoted here in a like manner several times. I have not observed any thing taken from St. Mark.

3. Which power the Lord gave to his disciples, as he says in the gospel; b Behold, I 'give unto you power to tread on all the power of the enemy, and upon serpents and scorpions, ⚫ and they shall not hurt you:" Luke x. 19. In this piece are many texts taken out of this gospel.

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4. Whom the Lord Christ reckons thieves and robbers, as he himself declares in the gospel saying; "He that entereth not by the door into the sheepfold, but gets down some other way, the same is a thief and a robber;" John x. 1.

5. In this piece are also passages of divers epistles of St. Paul, particularly the epistle to the Romans, first to the Corinthians, the epistles to the Galatians, Ephesians, and Philippians; which passages are cited expressly as the apostle's, meaning Paul, though the churches to whom those epistles were sent are not named.

d

6. The scripture saying;

"Vengeance belongeth to me: I will repay, saith the Lord." In the margin of the Oxford edition here is a reference put to Heb. x. 30. But the quotation might be taken from Deut. xxxii. 35; or Rom. xii. 19; and very probably was taken from one or other of those places.

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7. Have you not read, that " the Lord resisteth the proud, but giveth grace to the humble." Here too are placed in the same edition James iv. 6, and i Pet. v. 5. But the same thing is said also Prov. iii. 34. However, if the writer intended any text of the New Testament, he may be supposed rather to refer to the first epistle of Peter, which was more universally received than that of James, whose authority, it is certain, was not then fully established. Besides, as St. Augustine observes, there is scarce a page of the holy scriptures which does not teach us that "God resisteth the proud, and giveth grace to the humble." There was no occasion therefore for that reference to the epistle of James. However, we have no good ground to say that this author rejected, or did not receive this epistle; for he may have owned it, though he has not quoted it in this work of his.

h

8. Have you not read; "He that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness has blinded his eyes?" 1 John ii. 11. In another place, Whom John calls " antichrists;" referring probably to 1 John ii. 18. or 2 John 7. 9. As it is written; " "Behold he cometh with ten thousands of his angels, to execute judg • ment upon all, and to destroy all ungodly men, and to convince all flesh of all the deeds of the ungodly, which they have ungodly committed, and of all the ungodly words which sinners have ⚫ spoken of God:" Jude 14, 15.

19. The book of the Revelation is much quoted in this treatise. But John speaks more plainly [than Daniel before quoted] both of the day of judgment, and of the end of the world, • saying; "And when he had opened," says he, "the sixth seal, behold there was a great earth'quake;"...Rev. vi. 12...17. Likewise in the same Revelation John says, this also was revealed ◄ unto him; “I saw," says he, "a great throne..." xx. 11, 12. Thus he has twice ascribed this

a Quorum Dominus ruinam in evangelio futuram his verbis significaverat, dicens: qui audit verba mea, et non facit ea, &c. p. 17. b.

Quam potestatem tradidit Dominus discipulis suis, sicut in evangelio ait:... p. 17. b.

• Quos Dominus Christus fures et latrones designat, sicut ipse in evangelio declarat, dicens :. . . p. 16. b.

d Dicente scripturâ: Mihi vindictam, et ego retribuam, dicit Dominus. p. 18. a.

Non legisti: Quia Dominus superbis resistit, humilibus autem dat gratiam ? p. 19. b.

f... ut apostolica illa sententia ubique tremenda sit, quæ ait, Quapropter qui videtur stare, videat ne cadat. Nulla enim fere pagina est sanctorum librorum, in quâ non sonet, quod Deus superbis resistit, humilihus autein dat gratiam. Aug. de

Doctr. Chr. lib. iii. cap. 23.

Non legisti: Quia qui odit fratrem, in tenebris est ? &c.

p. 19. b.

Quos Joannes antichristos appellat. p. 16. b. iSicut scriptum est: Ecce venit cum multis millibus nuntiorum suorum, facere judicium de omnibus, et perdere omnes impios, et arguere omnem carnem de omnibus factis impiorum quæ fecerunt impie, et de omnibus verbis impiis, quæ de Deo locuti sunt peccatores. p. 20. b.

* Joannes autem et de die judicii et consummatione mundi declarat, dicens: Et cum aperuisset, inquit, sigillum sextum ... Item in eâdem Apocalypsi hoc quoque Joannes dicit sibi revelatum: Vidi, inquit, thronum magnum, et candidum sedentem super eum, &c. p. 21. a. b.

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book to John. He has twice more cited it by the name of Apocalypse or Revelation. In the first of those places thus; Hear in the Revelation the voice of the Lord justly reproving thee, ch. iii. 17. "Thou sayest," says he, "I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and blind, and poor, and 'naked." The other passage is Rev. xvii. 15. In two other places of this treatise it is quoted after this manner; "And since it is written, that the dogs shall remain without:" xxii. 15. Lastly, the scripture proclaiming, and saying; "Remember from whence thou art fallen, and repent:"... ii. 5. Thus he has quoted this book six times, beside a reference or two more, which I do not insist on: and he sufficiently shews that he esteemed it a book of authority; but he has no where called the writer apostle, or evangelist. However, it may be reckoned very probable that by John he means the apostle of that name; the same who wrote the gospel and the epistle which he has quoted.

11. The passages that have been already taken from this treatise evidently shew that the scriptures the writer quotes were esteemed by Christians the rule of their faith and practice. Nevertheless, I shall add one or two more, containing some forms of citation, and marks of respect for these books.

12. Having largely quoted some books of scripture, particularly St. Luke's gospel, he says; Let us then, my beloved brethren, stir up ourselves as much as possible; and, breaking off the sleep of sloth and security, let us be watchful to observe the commands of the Lord: let " us seek with all our heart what we have lost, that we may find; because "to him that seeketh," saith the scripture," it shall be given, and to him that knocketh it shall be opened:" Matth. vii. 7. 8. Let us cleanse our house with a spiritual cleansing, that all the secret and hidden parts of our breast, being illuminated by the light of the gospel, may say, Against thee only • have I sinned :" Ps. li. 4.

13. We read and adore, says he to the Novatians, and do not overlook the heavenly sentence of the Lord, in which he says; "Him that denies him he also shall deny:" Matt. x. 33. Again; hear therefore, ye Novatians, with whom the heavenly scriptures are rather read than understood: it is well if they are not interpolated.'

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14. We have now taken so much from this writer, that it may be proper to sum up his testimony. He has cited texts of all the four gospels, except St. Mark's; and likewise the epistle to the Romans, the first to the Corinthians, the epistles to the Galatians, the Ephesians ‘and the Philippians, the first epistle of St. John, the epistle of St. Jude, and the book of the Revelation. Though he has not quoted all the books of the New Testament, because, it is likely, he had not occasion so to do in this one treatise, yet it may be well supposed his canon differed very little from ours, if at all. And he has given many proofs, in a short compass, of his high respect for the books of the New Testament, and for the doctrine contained in them. VI. In the late editions of St. Cyprian's works is a treatise of some anonymous author, first published by Rigaltius, entitled, Of rebaptizing; or, Of the baptism of heretics: that they ought not to be baptized again, who have been once baptized in the name of Jesus Christ. This writer is placed by Cave at the year 253. Of this book Du Pin speaks to this purpose: The treatise of the baptism of heretics, published by Rigaltius, against the sentiment of St. Cyprian, is the work of an ancient author, who lived before the time of St. Augustine, and probably at the same time with St. Cyprian. Of this piece Fleury expresseth himself in this manner: The opinion of St. Stephen, and the greatest part of the churches, was at that time defended by a certain author, whose treatise remains, but whose name we know not. He speaks' as being a

a Audi in Apocalypsi Dominicam vocem justis te objurgationibus increpantem.... p. 16. a. Sicut Apocalypsis docet, dicens: Aqua, quas vidisti, populi sunt. [cap. xvii. 15.] p. 17. b.

2

Et cum scriptum sit, Canes foris remansuros. p. 16. a. Clamante scripturâ, et dicente: Memento unde excideris, et age pœnitentiam. p. 19. b.

Excitemus nos quantum possumus, fratres dilectissimi, et, abrupto inertiæ et securitatis somno, ad observanda Domini præcepta vigilemus. Quæramus totâ mente quod perdidimus, ut invenire possimus: Quia quærenti, ait scriptura, dabitur, et pulsanti aperietur. Mundemus domum nostram munditiâ spirituali, ut secreta quæque et abdita pectoris nostri, vero evangelii lumine radiata, dicant: Tibi soli deliqui... p. 20. b.

bishop; and he, perhaps, was St. Stephen himself, or some one of his successors. The Benedictine before quoted delivers his judgment as follows: That the author of this piece was a bishop: and that in the work itself are plain marks of his writing in the third century, and whilst the controversy about the baptism of heretics was on foot, and probably whilst Cyprian was still living. Cave not only admits the episcopal character of this author, and that he was contemporary with Cyprian, but is likewise inclined to think him to have been of the same country.

1. This book is a good deal larger than any one of the four preceding pieces: it affords a very valuable testimony to the books of the New Testament.

2. St. Matthew's gospel is not expressly quoted in this book by name, though there are many references to it, and divers texts transcribed from it. The author says, that the disciples did justly believe our Lord to be the Christ, for several reasons he there mentions; and among others, because his star was seen in the East, and he was diligently inquired of and worshipped by the wise men, and honoured by them with rich and splendid gifts and offerings: Matt. ii.

2...11.

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3. And, not to take notice of any other places, he quotes also some of the last words of this gospel in this manner, Nor imagine that to be contrary to this argument which the Lord said; 66 Go, teach the nations, baptize them in the name of the Father, and of the Son, and of the Holy Ghost."

4. He expressly quotes St. Mark's and St. Luke's gospels both together after this manner; In the gospel according to Luke he says to his disciples: "I have another baptism to be baptized with." Likewise [in the gospel] according to Mark, he had said to the like purpose to the sons of Zebedee ; "Are ye able to drink of the cup that I drink of, or to be baptized with ⚫ the baptism that I am baptized with?" See Luke xii. 50; Mark x. 38.

This passage seems to afford a probable argument that, in the code, or collection, or volume, of the four gospels, St. Mark's gospel was placed before St. Luke's. This I suppose to be the meaning of that expression, quoting Mark after Luke; likewise he had said; or, he had said to the like purpose. But I do not mention this as a certain proof. He refers likewise to divers things in the second chapter of St. Luke's gospel.

5. As it is written in the gospel according to John, "They also baptized others :"' see ch. iv. 2.

6. He has largely cited the book of the Acts of the apostles, and argues from divers things related in it. He has quoted it at least five or six times expressly by that name: And our • Lord likewise confirming this same word of John, after his resurrection, in the Acts of the apostles, commanded them [the disciples], that they should not depart from Jerusalem, "but wait for that promise of the Father, which ye have heard of me: for John truly baptized with 'water, but ye shall be baptized with the Holy Ghost not many days hence :" Acts i. 3, 4. 7. This author has quoted or referred to several of St. Paul's epistles, particularly the epistle to the Romans, the first to the Corinthians, the epistles to the Ephesians and the Philippians, and

first to the Thessalonians.

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8. Because that being baptized in the name of Christ, they "are redeemed with the most 'precious blood" of the Lord:" 1 Pet. i. 19. 9. As also the evangelist John says; siquidem per nos baptisma tradetur, integre et solenniter et per omnia quæ scripta sunt adsignetur, atque sine ullâ ullius rei separatione tradatur: aut si a minore clero per necessitatem traditum fuerit, eventum expectemus, ut aut suppleatur a nobis, aut a Domino supplendum reservetur. p. 26. b.ed. Ox. confer ibid. Rigaltii notas.

Every one that loveth is born of God, and know

a Vit. S. Cyprian. sect. xxxv.

Denique stylus, totaque scribendi ratio, Tertulliani' vel Cypriani ætatem, quin et gentem, satis aperte prodit. H. Lit. P. i. p. 93.

...quod in Oriente visa ejus stella solicitissime fuisset a magis requisitus et adoratus, et illustribus donis et insignibus muneribus honoratus. p. 25. b. Oxon.

Nec æstimes huic tractatui contrarium esse quod Dominus dixit: Ite, docete gentes, tinguite eos nomine Patris, et Filii, et Spiritûs Sancti. ibid. p. 25. a.

• In evangelio secundum Lucam ad discipulos suos locutus est, dicens: Habeo aliud baptisma baptizari: Item secun

dum Marcum ad filios Zebedæi, eâdem ratione dixerat: Potestis bibere calicem quem ego bibo, aut baptismate, quo ego baptizor, baptizari? p. 28. b.

Vid. p. 25. b.

Et, quod multo gravius est, sicut in evangelio cata Joannem scriptum est, etiam alios baptizabant. p. 26. b.

Nam et Dominus, hanc eandem vocem Joannis post suam resurrectionem in Actis apostolorum confirmans, præcepit eis, ab Hierosolymis ne discedere, sed expectare illam promissionem Patris, quam audîstis a me, quia Joannes quidem baptizavit aquâ, vos autem baptizabimini Spiritu Sancto non post multos hos dies. p. 22. b.

1 Quia baptizati in nomine Christi redemti sunt pretiosis. simo sanguine Domini. p. 20. a.

* Sicut et Joannes evangelista dicit: Et omnis qui diligit, ex Deo natus est, et cognoscit Deum, quia Deus dilectio est. p. 28. b.