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Full text of "The treatises of S. Caecilius Cyprian, Bishop of Carthage, and martyr"

LIBRARY OF FATHERS 



OF THE 



HOLY CATHOLIC CHURCH, 



ANTERIOR TO THE DIVISION OF THE EAST AND WEST. 



TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH. 



YET SHALL NOT THY TEACHERS BE REMOVED INTO A CORNER ANY MORE, BUT 
THINE EYES SHALL SEE THY TEACHERS. Isaiah XXX. 20. 



VOL. III. 



OXFORD, 

JOHN HENRY PARKER; 

J. G. F. AND J. RIVINGTON, LONDON, 

MDCCCXL. 



P.AXTKR, PRINTKK, OXFORD. 



TO THE 
MOST REVEREND FATHER IN GOD 

WILLIAM 

LORD ARCHBISHOP OF CANTERBURY, 
PRIMATE OF ALL ENGLAND, 

FORMERLY KENIUS PROFESSOR OF DIVINITY" IN THE UNIVERSITY OF OXFORD, 

THIS LIBRARY 

OF 

ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS, 

OF CHRIST S HOLY CATHOLIC CHURCH, 

I 

is 

WITH HIS GRACE S PERMISSION 
RESPECTFULLY INSCRIBED, 

IN TOKEN OF 
REVERENCE FOR HIS PERSON AND SACRED OFFICE 

AND OF 
GRATITUDE FOR HIS EPISCOPAL KINDNESS. 



THE 



TREATISES 



OF 



S. C^CILIUS CYPRIAN, 



BISHOP OF CARTHAGE, AND MARTYR. 



PAXTKR, PRINTER, OXFORD. 



THE 



TREATISES 



OF 



S. C.ECILIUS CYPRIAN, 



BISHOP OF CARTHAGE, AND MARTYR, 



TRANSLATED, 



WITH NOTES AND INDICES. 



OXFORD, 

JOHN HENRY PARKER ; 

J. G. F. AND J. RIVINGTON, LONDON, 

MDCCCXL. 



PREFACE 



THE Treatises of St. Cyprian may suitably be preceded by 
the short Memoir of his life written by his Deacon Pontius, 
and the Proconsular Acts_of his Martyrdom. 

The Memoir is recommended to our attention, not so much 
by any special excellence in itself, as by the circumstance 
that it is written by one who was about the Bishop s person, 
who attended him in exile, and who was a witness of his 
death*. The reader need scarcely be reminded, that the 
Deacon in St. Cyprian s age, as afterw r ards, was the personal 
attendant and minister of the Bishop ; thus St. Laurence is 
celebrated as Deacon or Archdeacon to Sextus or Xystus, 
Bishop of Rome and Martyr, the contemporary of St. Cyprian; 
and St. Athanasius as Deacon to Alexander, Bishop of Alex 
andria, in the Council of Nicoea. 

The Proconsular Acts are considered to be the substance 
of the original, with the incidental additions of subsequent 
times b . 



* S.Jerome (Script. deVir. Illust. 68.) who says that they and Pontius life 

praises this life as an " egregium volu- " are consistent with each other and 

men." Ancient Martyrologies record that with probability." The Bollandists 

Pontius eventually followed his master consider that the Confession and 

in Martyrdom. The Bollandists, how- Martyrdom were " extracted by the 

ever, distinguish between him and the faithful from the public Acts, and then 

Martyr Pontius, who was a Priest, and a few words added in order to form 

suffered in Piedmont. them into a continuous narration. And 

b The substantial authenticity of that in like manner some additions 
these Acts seems to be generally al- were made at the end concerning the 
lowed; by the Benedictines, by Cave, mode and circumstances of the Martyr- 
Lit. Hit. art. Pontius, and by Gibbon, dom, &c." 



ii PREFACE. 

What has further to be said of St. Cyprian is reserved for 
the second part of the Volume, which will contain his 
Letters. It shall only be added here, that he was converted 
to the Christian faith about A.D. 246, consecrated A. D. 248, 
and martyred A.D. 258. 



The Life of St. Cyprian^ by Pontius his Deacon. 

CYPHIAN, that religious Priest and glorious Witness of God, 
composed many works, whereby may survive the memory of 
so worthy a name ; the abundant fecundity of his eloquence, 
and of God s grace in him, so widely spread itself in copious 
ness and richness of speech, that perchance even to the end 
of the world he will speak on ; and yet, forasmuch as his works 
and merits claim as a right that they should become an example 
to us in writing, it has seemed good to draw up this brief sum 
mary of it ; not as if the life of so great a man were unknown 
to any of the heathen, but that even to our posterity may be 
handed on his singular and high example unto an immortal 
memory. Certainly it were hard, when even laymen and 
catechumens, who have obtained martyrdom, have been 
honoured by our forefathers for their very martyrdom s sake, 
with a record of many, nay of all details of their passion, in 
order to our acquaintance with it who were yet unborn, hard 
were it to pass over Cyprian s passion, so great a Priest and so 
great a Martyr, who even ove* and above his martyrdom had 
lessons to teach ; and hard again to hide the deeds which he did 
in his life. Those in truth were such, so great and wonderful, 
as to deter me by the very contemplation of their greatness? 
and to urge me to a confession of my incapacity to do justice to 
my subject, or to represent his high deeds in correspondent 
terms, except that the multitude of his achievements tells its 
own tale without heralding from others. It has to be added, 
that you too are longing to hear much, or, if possible, the 
whole concerning him, having a burning desire at least to 
know his deeds, though his word of mouth be silent. In 
which respect to say that I am deficient in the resources of 



PREFACE. iii 

eloquence, is to say little. Eloquence itself fails of the 
means of fully satisfying your longing. Thus we are sorely 
pressed on either side ; by the weight of his excellences, by 
the importunity of your entreaties. 

2. From what shall I commence? where enter upon hisA.D. 

246. 
excellences, but from faith as a first principle, and from 

his heavenly birth ? considering that the deeds of a man 
of God should be reckoned from no other point than that of 
his being bom of God. He might have employments before 
it, and a heart engaged and imbued with liberal arts ; still I 
pass over all this, as up to this date tending merely to 
advantage of this life c . But after he had learned sacred 
knowledge and had emerged out of the clouds of this world 
into the light of spiritual wisdom, whatever I was witness to, 
whatever I have discovered of his preferable works, I will 
relate; with the request that those deficiencies of my narrative, 
which I feel will occur, should be charged upon my ignorance 
rather than on his fame. 

3. While he was yet in the rudiments of his faith, he felti. e. be- 
that nothing was more fitting towards God than the observance t ^ 
of continence ; for the breast became what it should be, and 

the understanding reached the full capacity of truth, when 
the lust of the flesh was trampled on with the healthy and 
unimpaired vigour of sanctity. Who has ever recorded such 
a marvel ? the second birth had not yet given eyes to the new 
man in the full radiance of divine light, yet he was now con 
quering the old and previous darkness by the mere outskirts 
of that light. Next, what is greater still, when he had gained 
from Scripture certain lessons not according to the measure 
of his noviciate but with the rapidity of faith, he at once 



c S. Gregory Nazianzen, in his vit.) and Tillemont refer it to a Cyprian, 

oration in praise of S. Cyprian, (Onit. Bishop of Antioch in Phoenicia, who 

18.) states, that before his conversion has a place in both the Roman and 

he was addicted to magical arts, which Greek calendars. S. Cyprian was a 

he made use of against a Christian teacher of rhetoric, of great reputation ; 

female, named Justina, of whom he Jerom. de Vir. Illustr. 67. and before 

was enamoured ; that she however be- his conversion seems to have plunged 

took herself to Christ and St. Mary, into the usual excesses of heathenism, 

and the attempt ended in his burning vid. Treatise i. 2, 3. He seems not to 

his books, and professing Christianity, have been a native of Carthage, vid. 

Fell rejects the account altogether as a Ep. 7. ed. Fell. St. Austin seems to 

mere fiction, (Monit. in Conf. S. Cypr.) ; speak of him as a Senator. Serm. 311. 

Maranus. the Benedictine Editor, (in o. 7. 



ir PREFACE. 

appropriated to himself what he there read to be profitable 
in meriting of the Lord. Diverting his property to the 
maintenance of the indigent, and distributing whole estates in 
money, he secured two benefits at once, both renouncing the 
pursuit of this world, than which nothing is more pernicious, 
and observing mercy; mercy, which God has preferred even 
to His sacrifices, in which even he failed who said that he had 
kept all the commandments of the law, and by which with an 
vid. infra anticipating haste of piety, he arrived at perfection almost 
before he had learned how 1 . Who, let me ask, of the ancients, 
has done this ? who of the most esteemed elders in the faith, 
whose minds and ears have through ever so many years 
been assailed by the words divine, ventured any thing such as 
he, this man of an unformed faith and perchance unrecog 
nized profession, did achieve, surpassing the old time by 
glorious and admirable works? No one reaps as soon as he 
has sowed. None treads out the vintage from a young 
plantation. None yet ever sought ripe fruit of bushes freshly 
planted. In him all things incredible met together. In him 
the threshing anticipated, (if it can be said, for the thing 
surpasses belief,) anticipated, I say, the sowing ; the vintage 
the tendril ; the fruit, the firm root. 

l Tim. 4. The Epistle of the Apostle says, that novices should be 
* 6 * passed by ; lest the drowsiness of heathenism hanging on the 
scarcely rallied senses, unlearned freshness might offend in 
aught against God. He was the first, and, I suppose, the sole 
instance, that greater progress is made by faith than by time- 
That Eunuch indeed in the Acts of the Apostles is described as 
being baptized at once by Philip, because he believed with 
his whole heart; but the parallel does not hold. For the one 
was both a Jew, and in his way from the Lord s Temple was 
reading the Prophet Isaiah, and had hope in Christ, though 
he thought Him not yet come ; the other, coming of the un 
learned heathen, had as ripe a faith at first, as few perhaps 
have at last. In a word, there was no delay in his case as to 
i.e. Bap- the grace of God, no postponement. I have said too little: 



tism. 



J S. Cyprian himself attributes his also, " after that lifegiving water 

change of heart and life to hishaptism; succoured me, what was dark began to 

and while confessing with Pontius " to shine, what seemed impossible, now 

sin no more has come of faith, "declares could be achieved. i. 3. 



PIU;FACK. v 

he forthwith received the Presbyterate and Priesthood. A. n. 

O \ T 

Who indeed would not commit all the ranks of honour to 
such a mind believing? Many are the things he did when yet 
a layman, many when a Presbyter, many after the example 
of just men of old, with a close imitation, earning of the Lord? 
and surrendering himself to all the duties of religion. And 
whenever he read of any one who had been mentioned with 
praise by God, this was his ordinary advice, that we should 
inquire on account of what deeds he had pleased God. If 
Job, glorious by the testimony of God, is called a true 
worshipper of God, one to whom no one might be compared 
on earth, he taught that < one ought to do whatever Job had 
done before ; that, while we too do the same, we may obtain 
the same testimony of God upon ourselves. Job, despising the 
ruin of his estate, was so strong in practised virtue, as not to 
feel even temporal losses of his benevolence. Penury broke him 
not, nor grief, neither his wife s prayers, nor his bodily suffer 
ings shook his resolution. Virtue remained fixed in her own 
home ; and resignation established upon deep foundations, was 
moved by no assault of the devil who tempted, from blessing his 
Lord with a thankful faith even amid adversity. His house 
was open to any one who came. No widow returned with 
her lap empty; nor blind, but was guided by him as a com 
panion ; nor feeble in step, but was lifted by him as by a carrier ; 
nor helpless under the hand of the powerful, but had him for 
a champion. These things," he used to say, " must they do 
who would please God ." And thus running through the 
specimens of all good men, while he ever imitated the best, 
he set forth himself also for imitation. 

5. He had an intimacy with one among us, a just and 
memorable man, by name Caecilius f , a Presbyter both by age 
and order, who had converted him from his wanderings in 
this world to the acknowledgment of the true divinity: him 
he loved with full honour and all observance, looking up to 
him with dutiful veneration, not merely as the friend and 



brother of his soul, but as though the parent of his new life. 



e This passage does not occur in any name, the name of one to whom he owed 

of S. Cyprian s extant Treatises; it so much; vid. Jerom. 1. c. Hence 

resembles them in style . his full names niv Tlr-s^ius CVHliu* 

r S. Cyprian, adopted aa a Christian rv;> i.-;:nis. 



vi PREFACE. 

And so it was that Caecilius, comforted by such attentions, was 
led, and reasonably, to such a fulness of affection, that, on 
departing from this world, when his summons was near, he com 
mended to him his wife and children, and thus, from making 
him a member of his communion, in the event made him the 
heir of his affection *. It were long to go through details ; it 
were a toil to enumerate his holy deeds. 

A.D. 6. For evidence of his good works, I suppose this is enough, 
that by the judgment of God and the good will of the people, 
he was chosen for the office of the Priesthood, and the rank 
of the Episcopate, while yet a neophyte, and, as was con 
sidered, a novice h . Although still in the first days of his 
faith, and in the rudimental season of his spiritual life, in such 
sort did his noble disposition shine out, that, resplendent in 
the brightness at least of hope, though not of office, he promised 
a full performance of the duties of the priesthood, which was 
coming on him. Nor will I pass over that special circum 
stance, how, while the whole people, God influencing, poured 
itself out in love and honour of him, he on the other hand 
humbly withdrew himself, yielding to older men, and deem 
ing himself unworthy of the title of such honour, whereby he 
became the more worthy. For he is but made more worthy, 
who declines what he deserves. With such emotion was 
the excited people at that time agitated, longing with 
spiritual desire, as the event proves, not a Bishop merely; 
but in him who had hid himself, and whom it was by a 
divine presage so demanding, seeking, not a Priest only, 
but a Martyr to come. A numerous brotherhood had beset 
the doors of his house; solicitous love poured itself around 
all the approaches. What befel the Apostle might then 
perhaps have been granted to him, as he wished it, to be 
let down through a window; had he already shared with the 
Apostle the honour of ordination. One might see all others 



S Clerics, however, "by the Canons of Treatise vi. 4. infra. " Numerous Bishops, 

the African Church, could not become despising their sacred calling, engaged 

trustees to the property of their brethren, themselves in secular vocations," " di- 

on the ground that they were bound vina procuratione contempta, procurato- 

to serve nought but the altar and res rcrum secularium fieri." 

sacrifice, and to keep their time for h Vid. 1 Tim. iii. 6. S. Ambrose, 

supplications and prayers. "Fell in Cypr. Nectarius, Eusebius of Caesarea in 

Epist l.vid. Cone. Carthag. A. D. 348. Cappadocia, and others, were made 

The same rule may be alluded to in Bishops under the same circumstances. 



PREFACE. vii 

in anxious suspense waiting for his coming, and receiving 
him with excess of joy when he came. 1 say it unwillingly, 
hut I must say it. Some resisted him , even that he might 
obtain his wish. Whom however, how forbearingly, how 
patiently, how kindly he bore with ! how indulgently he 
forgave, reckoning them afterwards among his most intimate 
and familiar friends, to the wonder of many ! for who, but 
might count it miraculous that so retentive a memory should 
become so oblivious ? 

7. How henceforth he bore himself, who would suffice to 
relate ! how great was his loving-kindness, his strength of 
mind ! his mercy, his severity ! Such sanctity and grace 
shone forth from his countenance as to confuse the gazer. 
His look was graveand glad; neither a sternness which was 
sad, nor overmuch good nature ; but a just mixture of both ; 
so that one might doubt whether he claimed more our rever 
ence or our love, except that he claimed both. Nor did his 
dress belie his countenance, subdued, as it was, to the 
middle course. He was not the man to be inflated with the 
pride of the world s fashions; yet neither to grovel in a 
studious penury ; in that the latter style of dress is as boastful, 
as that so ambitious frugality is ostentatious. How, when a 
Bishop, he acted towards the poor, whom he already loved as a 
catechumen, let the priests of mercifulness consider ; whether 
taught in the office of good works by the discipline of their very 
order, or obliged to the duty of love by the general bond of 
the Gospel Sacrament. As for Cyprian, what he was, such his 
Bishop s seat found him ready made, and did not make him. 

8. And so it was that for such merits he forthwith obtained A. D. 
also the glory of proscription. Nor was it other than fitting " 
that one, who within the retreat of conscience so abounded in 
the full honours of religion and faith, should also have a public 
name among the Gentiles. Indeed he might even then, for 
the rapidity with which he developed into all things, have 
hastened to the appointed crown of Martyrdom ; especially 



Five Priests opposed his conse- tise v.) and joined the party of Felicis- 

cration, one of them being Novatns ; simus. This they did when S. Cyprian 

they afterwards fomented the disorders was in concealment during the perse- 

of which the Confessors were made the cution. vid. Ep. 4: . in!*-, ed. Fell, 
instrument, (vid. infra Intrml. to Troa- 



viii PREPACK. 

since the cries were frequent which called him tk to the lion k ;" 
had it not been meet that he should pass through all degrees 
of glory before he came to the highest, and had not the ruin 
of the Church which then threatened needed the aid of 
so fertile a mind. For imagine him taken hence at that 
vid. time by the high reward of Martyrdom ; who was there to 
I reat. i. s j iew t k e g a | ns o f grace making progress by faith? who to 
curl) the single women as it were with the bridle of the 
vid.iv. Lord s lessons into a congruous rule of chastity, and a dress 
vid. vi. becoming their holiness ? who to teach penitence to the 
vid. vii. Lapsed ? truth to heretics, unity to schismatics r to the sons 
of (rod peace and the law of Gospel prayer? who to be the 
vid. ii. instrument of overthrowing blaspheming Gentiles, by retorting 
on them their charges on us ? by whom were Christians, grieved 
vid. xi. a ^ l ss f friends with excess of fondness or (what is worse) 
defect of faith, by whom to be comforted with the hope of 
vid. x. things to come? from whom should we else learn mercy? 
vid. xi. from whom patience ? who was there to repress the evil 
vid. xii. feeling springing from the malignity of poisonous envy, with 
vid. xm. t j le swee t ness O f a salutary remedy ? who to cheer the host of 

Martyrs with the exhortation of a divine discourse, who 
lastly to hasten with a stirring heavenly trumpet those many 
confessors, signed with a second inscription on their brow, 
and reserved as living examples of Martyrdom ? Well surely 
it was ordered then, well and indeed divinely, that a man so 
necessary for so many and so good objects, was retarded from 
a Martyr s consummation 1 . 

9. You wish to be sure that that retirement of his which 
now took place, was not from fear"; not to allege other 

k " Christianos ad Leonem." Ter- m On the subject of flight in perse- 

tullian Apol. 40. de Spect. 26. cution, vid. infra note g, on vi. 8. vid. 

1 S. Jerome relates, that he had seen also Ep. 34. fin. ed. Fell. Tertullian 
an old man, who professed to have seen in in his Montanistic Tract De fitgii in 
his youth an amanuensis of S. Cyprian s, Persecutione maintains that flight is 
who was in the hahit of relating that unlawful. The Roman Clergy (Ep. 8.) 
the latter never passed a day without find fault with S. Cyprian s flight: he 
reading Tertullian, continually saying to defends himself, (Ep. 20.) saying he 
him, Da Magistrum ; Hand me my withdrew to hinder a riot. His warrant 
Master, vid. Jerom. de Vir. Illustr. for doing so was a divine direction. 
53. also Introd. to Treatise iv. That vid. Ep. 16. " When a persecution 
S. Cyprian however did not follow impended, the Bishops used to assemble 
Tertullian implicitly is plain from his the people, and exhort them to con- 
retiring from the persecution, not to stancy. Then they baptized infants and 
mention other points of difference. catechumens, and divided the Eucha- 






PKKFACE. ix 

evidence, he did suffer afterwards; which suffering of COUVM 
lie would have shrunk from according to his wont, had he 
shrunk from it before. But in truth, fear it was, but right 
fear; fear of offending the Lord, fear which had rather be 
dutiful to God s precepts, than be crowned together with the 
breach of them. A mind surrendered in all things to God, 
and a faith enslaved to the divine directions, considered that 
it would be sinning in very suffering, unless it had obeyed 
the Lord who then ordered that retreat. Something more 
must here be said on the advantage of the postponement, 
though already I have touched on the subject. By what 
seems shortly to have taken place, we may prove, as follows, 
that that retirement did not issue from human pusillanimity, 
but, as is the case, was really divine. The people of God 
had been ravaged with the extraordinary and fierce assaults 
of a harrassing persecution ; and, whereas the crafty enemy 
could not deceive all bv one and the same artifice, therefore 

v J 

raging against them in manifold ways, wherever the incautious 
soldier exposed his side, there he worsted each by various 
overthrows. Some one was required who, when wounds had 
been received, and darts cast by the changeful art of the 
torturing enemy, had heavenly remedies at hand according to 
the nature of each, now to pierce and now to sooth ; and then 
was preserved a man of a mind beyond all others divinely tem 
pered, to steer the Church in a steady middle course between 
the rebounding waves of colliding schisms. Let me ask then, 
is not such design divine ? could it have been without God s 
governance ? Let them look to it who think that such things 
happen by chance. The Church answers to them with loud 
voice, declaring that she does not allow, does not believe, that 
these her necessary champions are reserved without the pro 
vidence of God. 

10. However, let me be allowed to run through the rest. A. D. 
A dreadful pestilence broke out afterwards", and the extra- 252 " 

rist among the faithful." Vales, in Dionysius of Alexandria (Euseh. Hist. 

Euseb. Hist. viii. 11. S. Dionysius vii. 22.) and S. Gregory Nyssen s life 

accused of having retired without of Gregory of Neo-Csesarea, in fin. In 

first attending to these necessary duties, the year 262 it was especially destruc- 

***^- tive in Rome and in the cities of 

1 For a description of the pestilence, Greece, carrying off in Rome as many 

vid. infra ix. 9. vid. also the letters of as 5000 persons daily. Half the popn- 



x PREFACE. 

ordinary ravages of a hateful sickness entered house after 
house of the trembling populace in succession, carrying oft 
with sudden violence numberless people daily, each from his 
own home. There was a general panic, flight, shrinking from 
the infection, unnatural exposure of infected friends; as 
though to carry the dying out of doors, were to rid one s self of 
death itself. Meanwhile multitudes lay about the whole city, 
not bodies, but by this time corpses ; and called on the pity of 
passers-by from the view of a fortune common to both 
parties. No one looked to aught beyond his cruel gain. No 
one was alarmed from the recollection of parallel instances. 
No one did to another what he wished done to himse/f. It 
were a crime to pass over what in such circumstances was the 
conduct of this Pontiff of Christ and God, who had surpassed 
the Pontiffs of this world as much in benevolence as in truth 
of doctrine. First he assembled the people in one place, 
urged on them the excellence of mercifulness, taught them by 
instances from holy Scripture how much the offices of bene 
volence avail to merit with God. Then he subjoined that 
there was nothing wonderful in cherishing our own with the 
fitting dutifulness of charity ; that he became the perfect man, 
who did somewhat more than publican or heathen, who, over 
coming evil with good and exercising what resembled a divine 
clemency, loved even his enemies, who prayed, as the Lord 
admonishes and exhorts, for the well-being of those who are 
persecuting him. He then makes His sun rise, and bestows 
rain from time to time to foster the seed, shewing forth all 
these benefits not only to His own, but to strangers also ; and 
he, who professes himself even Cod s son, why follows he not 
the example of his Father ? " We should answer to our 
birth," he says ; " it is not fit that they should be degenerate 
who are known to have been born again by God ; rather the 
seed of a good Father should be evidenced in the offspring, 
by our copying of His goodness." I pass over many other 
things and those important, which my limits will not allow 
me to detail ; about which let it suffice to have noticed thus 

lation of Alexandria perished in it, family of the Roman empire, from 

according to Gibbon, who says that it 250 to 265." Hist. x. fin. Its duration 

" raged without interruption in every is variously estimated, 
province, every city, and almost every 



PREFACE. xi 

much. If the very Gentiles, had they heard them in the 
rostrum, would probably have believed forthwith, what should 
a Christian people do, whose very name begins in faith ? 
Accordingly ministrations are divided among them at once, 
according to the ranks and circumstances of such. Many 
who from stress of poverty were unable to shew forth benefits 
of cost, shewed forth what was more than costliness ; by their 
personal toil doing other services more precious than all 
riches. Who indeed under such a teacher but must haste to 
be occupied in some part of that warfare, by which he would 
be pleasing God the Father, and Christ the Judge, and so 
good a Priest besides ? Accordingly they did good in the 
profusion of exuberant works to all, and not only to the 
household of faith. They did somewhat more than is recorded 
of the incomparable benevolence of Tobias. He must pardon 
the word, again pardon it, pardon it often ; or, to speak more 
truly, he must in equity grant, that, although there was room 
for very much before Christ, yet after Him there has been 
room for somewhat more, since to Christ s times the fulness is 
ascribed. The slain of the king and the outcasts, whom 
Tobias gathered together, were of his own kin only. 

11. To these so good and so merciful deeds banishment A. D. 
succeeded. For unbelief ever makes such return, recom 
pensing the worse for the better. Nor need I mention what 
God s Priest answered the proconsul who questioned him, for 
there are Acts which relate it. Any how he is forbidden the 
city, he who had done some good towards its health ; he who 
had toiled lest the eyes of the living should suffer the horrors 
of the infernal abode ; he, I say, who sleepless in the watch- 
ings of benevolence had by a blameless kindness, (O the 
crime !) secured a deserted state and destitute country from 
the sight of many exiles, when all were flying from the loath 
some look of the city. But this is the world s concern in it, 
with whom exile is a punishment. To us our country is less 
dear, who have a name in common, who abhor even our 
own parents if they would persuade us contrary to the Lord. 
To them it is a heavy punishment to live away from their city. 
To the Christian the whole world is our home. Wherefore, 
though he be sent away into ever so hidden and remote a 



xii HIKFACE. 

place, having share in the things of his God, he cannot count 
it banishment. Besides, while he serves God entirely? even 
in his own city he is a stranger. For while he abstains from 
desires of the flesh by continence of the Holy Ghost, putting 
off the conversation of the old man, he is a foreigner even 
among his citizens, or, I may say, among the very parents of 
his earthly life. Moreover, though this might seem a punish 
ment under other circumstances, yet in such causes and 
sentences which we suffer for trial of our virtue, it is not 
punishment, it is glory. ^But even suppose banishment to be 
a punishment to us. If so, they are guilty of the most extreme 
of crimes and the worst impiety, as their own conscience 
testifies, who bring themselves to visit the innocent with what 
they deem a punishment. I will not at present delineate a 
delightful spot; I say nothing at first of the addition of all kinds 
of beauties. Let us suppose the place offensive in its circum 
stances, wretched to look upon, without wholesome water, 
or pleasant green, or neighbouring shore ; with vast rocks 
covered with forests, amid the inhospitable depths of an 
altogether desert solitude, far off in the world s trackless 
districts. Such a place might indeed bear the name of exile, 
had Cyprian, priest of God, come thither ; to whom if man s 
ministrations failed, even the birds as to Elias, or the Angels 
as to Daniel, would minister. Far, far indeed be it from any 
one to believe, that even the least among us, provided he 
remained in the confession of the Holy Name, should want 
any thing ; so far was he God s Pontiff, who had ever been 
urgent in matters of mercifulness, from wanting the aid of all 
these things. 

12. Next let us recount with thanksgiving what 1 had put 
as the second supposition; namely, that there was divinely pro 
vided for the soul of such a man, a sunny and sufficient place, 
a place of sojourn, secret, as he could wish it, and whatever has 
been before promised as his portion who seeks the kingdom 
and righteousness of God . And, not to dwell upon the 
frequent visits of his brethren, nay, the love of the very 

. Curubis, the place of S. Cyprian s a fertile territory, and at the distance 
exile, was " a free and maritime city of about forty miles from Carthage." 
of Zeugitania, in a pleasant .situation, Gibbon, Hist. ch. 16. 



PREFACE. xui 

citizens, which afforded to him all things whereof he seemed 
to be despoiled, I will not pass over the wonderful visitation 
of God, by which He willed His Priest to be so sure in exile 
of his passion which was to follow, that from his more 
abundant assurance of the impending Martyrdom, Curubis 
possessed not an exile only, but even a Martyr. For on that 
day when first we remained in the place of banishment, (for 
me he chose out of his household in the condescension of his 
love to be a voluntary exile, which, O had I been also in his 
passion !) " there appeared to me," said he, " before I was 
yet sunk in slumber, a young man greater than the human 
stature, by whom being led as if to the praetorium, I seemed 
to myself to be brought near to the tribunal of the proconsul 
then sitting. He, on seeing me, forthwith began to write 
down upon a tablet a sentence, which I knew not, for he had 
not asked me questions in the usual form ; however, that young 
man, who stood behind his back, with great anxiety read 
whatever had been set down. And, since he could not utter 
it in words, he intimated it by signs, which declared what was 
in the writing of that tablet. For opening his hand and 
flattening it like a blade, and imitating the blow of customary 
execution, he expressed what he would have signified as if in 
clear words. I understood the future sentence of my passion. 
I began at once to ask and seek, that the delay even of one 
day might be given me, in order to my settling my affairs in 
a regular way. After I had frequently repeated my prayer, 
he began again to set down something on the tablet. I per 
ceived however, from the sereneness of his countenance, that 
the judge s mind was influenced by the request, as if reason 
able. Moreover, that youth, who already had divulged some 
what by gesture, if not by word, concerning my passion, made 
haste to signify by secret signs from time to time, twisting his 
fingers one behind another, that the delay was granted which 
I asked until the morrow. For me, although the sentence 
was not read, while my heart exulted at the pleasant news of 
delay granted, yet such was my alarm, from the chance of 
mistaking the interpretation, that it was still all in flutter 
and agitation from the remains of apprehension." 

13. What revelation could be more manifest ? what con 
descending mercy more blessed ? All that happened after in 

b 



xiv PREFACE. 

due course, were announced to him beforehand. In nothing 
did the words of God come short ; in nothing was the holy 
promise mutilated. Do but review each particular as it was 
shewn to him. He seeks a delay till the morrow when his 
sentence of suffering was under deliberation; alleging his 
wish to settle his affairs on the day which he had gained. 
His one day signified a year, which he was to pass in this 
world after the vision. For, to speak more distinctly, he was 
crowned, at the completion of the year, on that very day, on 
which this had been announced to him at its commencement. 
For the day of the Lord, though we do not find it used for 
year in divine Scripture, yet in making promise of things to 
come, we consider that that space of time ought to be given. 
Hence it matters not, if nothing short of a year be announced 
while a day was spoken of, since that would necessarily be more 
complete, which is greater. And whereas it was explained 
by gesture not by speech, express speech was reserved for 
the presence of the time itself. For it is usual then to set 
forth a thing in words, when what is set forth is actually 
fulfilled. For no one knew for certain wherefore this was 
shewn to him, till it turned out that he was crowned on the 
same day on which he had seen it. And yet in the interval 
his impending passion was known for certain by all ; but as 
to the particular day of his passion all those very persons 
were silent, as if they were ignorant. And indeed I find 
some such thing in the Scriptures. For the Priest Zacharias, 
when a son was promised him by the Angel, because he 
believed not, became dumb ; so that by signs he asked for a 
tablet, seeing he had, not to utter, but to write his son s name. 
Reasonably here too, when God s messenger signified the 
Bishop s impending passion mainly by signs, he both ad 
ministered his faith and fortified his Priest. But again the 
reason for seeking delay was his arranging his affairs and 
settling his will. Now what affairs had he, what will to 
arrange, except Ecclesiastical matters ? For this reason there 
is a final delay granted, that arrangements may be made as to 
whatever wants arrangement by a final determination con 
cerning the maintenance of the poor. And I consider that 
for this sole end and for nothing else was he thus indulged 
bv those who had banished and were to kill him, that while 

. * 



PREFACE. xv 

here he might relieve the poor who were here, with whatever 
remained to be given of his final bounty, or, to speak more 
exactly, with the total of his means. When then he had 
arranged matters so mercifully, and thus ordered them in his 
last wishes, to-morrow s day drew near. 

11. And now a messenger came to him from the City from From 
Xystus, that good and peace-making Priest, and therefore 



most blessed Martyr. The executioner was expected every A. D. 
day, who was to strike through that devoted neck of our most 
holy victim ; and by this daily expectation of dying, every 
day, as it came, became to him as though a day of crowning, 
Meanwhile there came to him numbers of eminent and illustrious 
persons, men of rank and family and secular distinction, who> 
for the sake of their old friendship \vith him, urged him many 
times to retire, backing their solicitations with the offer of 
suitable places. But he, with mind hanging upon heaven, 
had put the world out of sight, and did not assent to their 
persuasive solicitations. Perhaps he would have done then also, 
what was urged on him, and by many of the faithful too, if 
he had been bidden by divine command p . Nor must we leave 
unheralded the sublime glory of such a man, in that, when 
the world was now raging and in reliance on its Rulers 
breathing out hatred of the sacred Name, he, as occasion was 
given, fortified God s servants with exhortations of the Lord, 
and animated them to tread under foot sufferings of the 
present time, on the contemplation of the glory which is to 
follow. In truth, there was in him so great a love of sacred 
discourse, that while he prayed for passion, he desired that 
it might be granted him while he was conversing concerning 
God. 

15. And these were the daily acts of a Priest destined for 

* 

a sacrifice, pleasing to God; when beheld at the orders of the 
Proconsul, the Praetor s Official with his soldiers suddenly sur 
prised his gardens, those gardens which in the beginnings of 
his faith he had sold, and, when God s kindness restored 

P He did at first retire and conceal He had sold his gardens on his con- 

himself at the advice of his friends, version, but they had come back to 

This was on the Proconsul s coming to him, perhaps (as Gibbon supposes) by 

(Jtica ; on the latter s returning to the kindness of his friends, vid. Pontius 

Carthage, he came back to his gardens, infr. 15. The opening of Treatise i. 

and remained there, without moving may stand for a description of them. 
farther, till the officers arrested him. 

b 2 



xvi PREFACE. 

V 

them, would certainly have sold again for the benefit of 
the poor, but that lie feared to raise the jealousy of his per 
secutors. The Official surprised him, or, I should more truly 
say, thought he had. For what is there to surprise, as though 
by unforeseen attack, the mind which is always ready? He 
went forward therefore, now certain that that would be ac 
complished, which had long been held back ; he went forward 
with high and erect mind, with cheerfulness in his look, and 
constancy in his heart. But being remanded till the morrow, 
he turned from the Praetprium to the Official s house, when 
suddenly the report spreads throughout Carthage, that 
" Thascius was now brought out," whom all knew, riot only 
by the reputation in which he was honourably held, but also 
viz. in from the recollection of his great achievement. All men 

uM 

plague. th ron g together to a sight, which for us was glorious from 
the self-sacrifice of his faith, but to the Gentiles deplorable. 
However, during his lodgment for one night in the house of 
the Official, his confinement was not rigorous, so that we his 
intimates and friends were in his company as usual. Mean 
while the whole people, conscious lest ought might be done 
in the night without its own knowledge, kept watch at the 
door of the house. The Divine goodness granted to him at 
that time, deserving as he was of it, that God s people 
should even then keep vigil to usher in the day of their Priest s 
Martyrdom. Some one, however, may perhaps ask, what 
was the reason why he returned from the Praetorium to the 
Official ; and some think this, that on his part the Proconsul 
was then unwilling. Far be it from me in things divinely over 
ruled to complain of indolence or caprice in the Proconsul. 
Far be it from me to allow such an evil within the thoughts 
of a scrupulous mind, as that the idle words of man should 
give sentence upon so blessed a Martyr. But that next day, 
which a year before God s condescension had predicted, was 
destined to be truly the morrow. 

16. At length that other day dawned, that appointed, 
promised, divine day q ; which though the tyrant himself had 
desired to put off, he would not at all have been able ; a day 
pleasant in the secret knowledge of the Martyr who was to 

q S. Cyprian suffered on the same years after him. 
day as Cornelius of Rome, and six 



PREFACE. xvii 

be, all clouds being dispersed throughout the world s circuit, 
and the sun shining brightly. He left the Official s house, he 
an Official of Christ and God, being hemmed in by the crowds 
of a mixed multitude on every side. So infinite an army 
joined his train, it seemed as though he was coming with 
troops in array to subdue death. As he went, he had to 
pass the race-course. Well did it happen, and as if with a 
meaning, that he should pass by the place of a corresponding 
contest, who was running for the crown of righteousness, 
and had just finished his labours. When he reached the 
Praetorium, the Proconsul not yet having arrived, a private 
room was allowed him. There, while he sate profusely 
perspiring after his long journey, (it so happened that his 
seat was covered with linen , as if to secure to him the 
honours of the episcopate even under the very stroke of 
Martyrdom,) one of the officers*, who was formerly a Christian, 
offered him clothes of his own ; thinking he might be 
willing to exchange his moist garments for his own dry ones, 
and for himself ambitious of nothing further in return for his 
gift, than to possess the now bloody sweat of the Martyr on 
his road to God. But he made answer, " That were seeking 
remedy for discomforts, which perchance may not last out the 
day." Is it surprising that he thought light of weariness in 
body, who in soul had made light of death ? But, to be brief, 
suddenly the Proconsul is announced ; and he is brought out, 
placed before him, asked his name ; he says who he is, and 
no more. 

17. Upon this the judge reads from the tablet the sentence, 
which before in the vision he had not read ; a divine sentence, 
not lightly to be spoken ; a sentence worthy of such a Bishop 
and such a Witness ; a glorious sentence, in which he is 
called a " standard-bearer of the sect," and " an enemy of the 
gods," and one who should be made " an example to his 
followers," and whose blood should now be shed " in vindi- vid. infra 
cation of the law." Most satisfactory, most true is this procons 
sentence ; for every thing that was said, though said by a 
Gentile, is divine. Nor surely is it wonderful, that High 
Priests are apt to prophesy of the passion. He had been a 

: The Bishop s seat used anciently tesserariis ; those who communU 
to be covered with linen." Ed. Ben. cated the tessera through the century, 



xviii PREFACE. 

standard-bearer, who was in the practice of teaching con 
cerning the bearing of Christ s cross ; an enemy of the gods, 
who bade destroy idols; he was an example to his own, who 
unto the many who were about to follow in the same way, 
first of his province 1 presented these first-fruits of Martyrdom. 
In his blood too " the law began to be ratified," but the law of 
Martyrs, who rivalling their teacher in an initiation of a like 
glory, themselves too ratified the law of his example in their 
own blood. 

18. And when he passed out of the doors of the Praetoriiim, 
a crowd of soldiers accompanied him, and that nothing might 
be wanting in his passion, centurions and tribunes w r ere at his 
side. The place where he was to suffer is level, surrounded 
with numerous trees so as to afford a sublime spectacle. 
But, whereas its exceeding breadth hindered the view amid 
that tumultuous crowd, persons who favoured him had 
climbed up the branches, that he might gain this distinction 
also, (as in Zacchaeus s history,) of being seen from the trees. 
And now his eyes being bound with his own hands, he tried 
to hasten the delay of the executioner, whose business is the 
steel ; and who with failing hand and trembling fingers scarce 
could grasp it, until, when the hour was ripe for his glorifi 
cation, that centurion was granted strength to consummate 
the death of a rare man, his hand being nerved with power 
from above. O blessed people of the Church, who in eyes 
and other senses and in uplifted voice, suffered together with 
such a Bishop, and thus, as they had always heard him dis 
course, were crowned by God the Judge ! For although it could 
not happen, as the common .vish was, that the whole people 
at once should suffer in partnership of his glory, yet whoever 
had the hearty will to suffer under the eyes of Christ and in 
the ears of His Priest, did by the sufficient witness of his 
wish, send up his name God-wards, as if by a representative. 
And thus, his passion being consummated, it came about, 
that Cyprian, who had been an example to all good men, 
was moreover the first in Africa to dye his priestly diadems" 

1 i. e. in the province so called, the passages as this allude to the tonsure. 

Eastern or Proconsular Africa. The African Bishops cut their hair in ;i 

u i. e. his crowns of sanctity and circle. Vallars. in Hieron. Ep. 142. 

priesthood become a crown of martyr- vid. also August. Ep. 33. . 5. Bingham 

dom. The Romanists would make such does not dissent; though he is a not con- 



PREFACE. xix 

in blood. P or from the time that the Episcopal Order is 
catalogued in Carthage, none is ever related, even of the 
holiest Priests, to have attained unto passion", though service 
devoted to God is always counted in dedicated men as if a 
martyrdom. But Cyprian reached even unto the perfect 
crown the Lord consummating ; so that in that very city in 
which he had so lived, and had been the first to do such 
noble deeds, he was the first also to decorate the ensigns of 
the heavenly priesthood with glorious bloodshed. What 
shall I here do ? between joy at his passion, and grief at 
bereavement, my mind is divided, and two sorts of feelings 
oppress a breast too straitened for them. Shall I grieve that 
I was not his companion ? but his triumph is to be celebrated. 
Shall I celebrate his triumph ? but I am in grief that I am not 
his companion. To you, however, the truth is to be avowed, 
and simply, as you know it, that it was in my purpose to be so. 
In his glory I exult much and more than much, and yet 
1 grieve more that I remain behind. 



The Confession and Martyrdom of St. Cyprian, from the 

Proconsular Acts. 

WHEN the Emperor Valerian was Consul for the fourth, A. D. 

257 

and Gallienus for the third time, on the third of the Kalends A 
of September, Paternus Proconsul at Carthage in his council- 
chamber thus spoke to Cyprian the Bishop. The most 
sacred Emperors Valerian and Gallienus have honoured me 
with letters, wherein they enjoin that all those who use not 
the religion of Rome, shall formally make profession of their 
return to the use of Roman rites ; I have made accordingly 
enquiry of your name ; what answer do you make to me ? 




that African Bishops had already been Others understand Pontius to speak only 

martyred. Ep. 66. ed. Fell. Accordingly, of the Valerian Persecution. Gibbon 

Tillemont suggests that Pontius speaks eagerly seizes on Pontius assertion 

only of Africa in a restricted sense, or in its broadest sense, and uses it for 

the Carthaginian territory, which was his own purposes, 
called especially " the Province." vid. 



xx PREFACE. 

Cyprian the Bishop spake, I am a Christian and Bishop; 
I know no other Gods besides the One and true God, who 
made heaven and earth, the sea, and all things therein ; this 
God we Christians serve, to Him we pray day and night, for our 
selves, for all mankind, for the health of the Emperors them 
selves 3 , Paternus Proconsul said, Do you persist in this pur 
pose ? Cyprian Bishop answered, That good purpose, which 
hath once acknowledged God, cannot be changed. Paternus 
Proconsul said, Will you then, obeying the mandate of the 
Emperors, depart into exile to the city of Curubis ? Cyprian 
Bishop said, I go. Paternus Proconsul said, The letters, where 
with 1 have been honoured by the Emperors, speak of Presby 
ters as well as of Bishops ; I would know of you therefore, who 
be they, who are Presbyters in this city ? Cyprian Bishop 
answered, By your laws you have righteously and with 
great benefit forbidden any to be informers 1 ; therefore they 
cannot be discovered and denounced by me ; but they will be 
found in their own cities. Paternus Proconsul said, I am 
accordingly inquisitor in this place. Cyprian said, Our rules 
forbid any man to offer himself for punishment, and your 
ordinances discourage the same; they may not therefore offer 
themselves , but they will be discovered by your inquisition. 
Paternus Proconsul said, i They shall be discovered by me ; 
and added, c they further ordain, that no conventicles be held 
in any place, and that the Christians shall not enter their 
cemeteries ; if any transgress this wholesome ordinance, it 
shall be capital. Cyprian Bishop answered, e Do as you have 
been instructed. 

Then Paternus the Proconsal bade them lead away the 

Bishop Cyprian into exile. During his long abode in this 

place, Aspasius Paternus was succeeded by GaleriusMaximus, 

A D who bade the Bishop Cyprian be recalled from exile, and 

258. brought before him. Cyprian, the holy Martyr, chosen of 

God, returned from Curubis, to which he had been exiled by 

order of Aspasius Paternus then Proconsul, and by sacred 

X Vid. in like manner Polycarp. ad - 1 Vid. August, contr. Gaudent. i. 40. 

Phil. 12. Just.M. Apol.l.i.17. Athenag. (31.) where this passage is referred to. 

Leg. 37. Tertullian, Apol. 30. Origen, vid. also Cypr. Ep.81. ed. Fell. Those 

in Cels. viii. 73. Euseb. Hist. vii. 11. who studiously exposed themselves to 

z For this law vid. Justinian Cod. persecution were called Professors* 

x. 11. vid. Lumper in Vit. Cypr. 



PREFACE. xxi 

command abode in his own gardens. There he was in dailyvid.su- 
expectation that he should be visited as it had been shewn ^ 
him. While he dwelt there, suddenly on the Ides of Sep- Sept.13. 
tember, in the consulship of Tuscus and Bassus, there came 
to him two chief officials b ; one the chief gaoler in the Procon 
sular court of Galerius, the other d marshal of the guard in the 
same court ; they placed him between them in a chariot, and 
carried him to Sexti e , whither the Proconsul had retired for 
the recovery of his health. By order of the Proconsul he 
was reserved for hearing on another day ; so the blessed 
Cyprian was privately lodged in the house of the chief gaoler 
of the court of the most honourable f Galerius Maximus, 
Proconsul, in the street which is called Saturn s, between the 
temples of Venus and of Salus. Thither flocked the whole 
multitude of the brethren ; which when holy Cyprian knew, 
he bade that the young women should be protected, seeing 
they all continued in the open street before the gate of the 
officer s house. So on another day, the 18th of the Kalends Sept.14. 
of October, a great crowd was collected early at Sexti, as the 
Proconsul commanded. And the same day Cyprian was 
brought before him as he sat for judgment in the court called 
Sauciolum e . The Proconsul demanded, t Are you Thascius 
Cyprianus ? Cyprian Bishop answered, I am he. Galerius 
Maximus Proconsul said, " The most sacred Emperors have 
commanded you to conform to the Roman rites." Cyprian 
Bishop said, " I refuse to do so." Galerius : " Take heed for 
yourself." Cyprian ; " Execute the Emperor s orders ; in a 
matter so manifest I may not deliberate." Galerius, after briefly 
conferring with his judicial council, with much reluctance 
pronounced the following sentence. "You have long lived sacrilega 
an irreligious life, and have drawn together a number of men mente * 
bound by an unlawful association 1 , and professed yourself an 

b Principes; they were the chief 17, who says that in the reigns of the 

officers of the Praetorian court. Antonines this title was the ordinary and 

: Strator officii. al. stator vid. Du- legal style of senators. Afterwards it 

cange in verb. was given to the governors of provinces. 

Equistrator. g i. e . the criminal court, vid. Ducange, 

Sexti, as it is written by Tillemont and Fell in loc. 

and Lumper, was a place according to h Nefarirr conspirationis. Christi- 

some authorities six milts, according anity was not recognized as a religio 

to others, four miles from Carthage, ffcita till the next year, 259, by Galli- 

Morcelli writes it Sextum. enus.. vid. Xeandef Hist. (Rose ) vol. i. 

Clariraimt. vid. PTibbon Hist. eh. Sect. i. 2. A. 



xxii PREFACE. 

open enemy to the gods and the religion of Rome ; and the 
pious, most sacred, and august Emperors, Valerian and 
Gallienus, and the most noble Caesar Valerian, have endea 
voured in vain to bring you back to conformity with their re 
ligious observances; whereas then you have been apprehended 
as principal and ringleader in these infamous crimes, you 
shall be made an example to those whom you have wickedly 
associated with you : the authority of law shall be ratified in 
vour blood." He then read the sentence of the court from a 

w 

written tablet. " It is tjie will of this court, that Thascius 
Cyprianus be immediately beheaded." Cyprian Bishop said, 
" Thanks be to God ." After sentence was pronounced, the 
whole assembled of the brethren cried out, " We will be 
beheaded with him." A great tumult arose among the 
brethren, and a crowd followed to the place of execution. 
He was brought forth into the field near Sexti, where having 
laid aside his upper garment 14 , he kneeled down, and addressed 
himself in prayer to the Lord. Then stripping himself of his 
dalmatic, and giving it to the Deacons, he stood in his linen 
tunic 1 , and awaited the executioner, to whom when he came 
Cyprian bade five and twenty pieces of gold be given. The 
brethren meanwhile spread linen cloths and napkins on the 
ground before him. Being unable to tie the sleeve of his 
robe at the wrist, Julian Presbyter and Julian Subdeacon 
performed this office for him. Then the blessed Cyprian 
covered his eyes with his hands, and so suffered. His body 
was exposed in a place hard by, to gratify the curiosity of the 
heathen. But in the course of the night it was removed, and 
transported with prayers and great pomp with wax tapers 
and funeral torches to the burying ground of Macrobius 
Candidianus the Procurator, near the fish ponds in the 
Mappalian Way. A few days after, Galerius Maximus the 
Proconsul died. 



1 Vid. S. Augustin. Serm. 309. . 6. ] The tunicle or dalmatic " was used 

which in several points illustrates and in the earliest ages of the Christian 

confirms this narrative. Church. Originally it had no sleeves. 

k Lacerna or byrrus, a cloke, anci- ... It is said that wide sleeves were 

ently, of a red colour. Ducange. added . . . about the fourth century in 

Baronius would interpret it of the the West. . . . The English Ritual di- 

episcopal dress of his day ; but the rects it to be used by the assistant 

passage in the Acts is an addition, vid. ministers in the Holy Communion." 

Bingham Antiqu. vi. 4. . 18. Palmer s Origines. Appendix . 4. 



PREFACE. xxiii 

Thus suffered the most blessed Martyr Cyprian, on the 
eighteenth day of the Kalends of October, under Valerian and Sep. 14. 
Gallienus Emperors; in the kingdom of our Lord Jesus 
Christ, to whom be honour and glory for ever and ever. 
Amen. 



Some such notice of St. Cyprian s life and death, as the above, 
was necessary to introduce the following Treatises ; the force of 
which, as compositions, depends in no small degree on some 
previous knowledge of the character and history of the writer. 
They are the words of one who loved Christianity well 
enough to give up for it at a mature age secular engage 
ments, settled habits and opinions, property, quiet, and at 
length life itself. While exhorting to almsgiving, he is 
already an example of voluntary poverty ; if he praises 
virginity, he has himself embraced the single life ; he insists 
on the nothingness of things earthly, having first chosen 
contempt and reproach ; he denounces the heathen magis 
trate, with the knowledge that he is braving his power ; and 
he is severe with the Lapsed, because he himself is to be a 
Martyr. Without going into the details of his theological and 
ecclesiastical career, these facts are the great outlines of his 
history, and may suitably and profitably be set against the 
subjects treated in the following pages, and his mode of treating 
them. So much is there of pretence in the world ; so easy is it 
to see truths which are hard to practise, so skilful is the intellect 
in simulating moral greatness, so quick to feel and admire the 
truth, and so dexterous in expressing and adorning it, that we 
naturally look out for some assurance, which professions 
seldom supply, that we are reading what is real and spon 
taneous, and not a mere semblance of high qualities. 

As regards the Translation, for almost the whole of which 



xxiv PREFACE. 

the Editors are indebted to the Rev. CHARLES THORNTON, of 
Christ Church, it need only be stated, that neither the text 
of Baluzius nor of Fell has been followed implicitly, but, 
where they differed, one or other has been preferred according 
to the particular case. An attempt has been made, in one 
portion of the Scripture references, to mark S. Cyprian s 
variations from the present Vulgate version ; but the differences 
between the latter and his own, though often considerable, 
are often so small, as to make it a matter of nice judgment 
when he should be said to agree or disagree with it. It 
would seem on the whole that the Vulgate and S. Cyprian s 
version differ from each other most in the Prophets, next in 
the rest of the Old Testament, and least in the Gospels and 
Epistles. The Psalms must be excepted from this com 
parison, in which there is very little difference of translation 
at all, perhaps from substitution of the Vulgate on the part 
of transcribers. Next to the Psalms, there is least difference 
in the books of the Apocrypha, and among these in Ecclesi- 
asticus. This information and other assistance while the 
Volume has been in the press, have been kindly supplied by 
two friends of one of the Editors. 

J. H. N. 
Oxford, 

Feast of St. Mark, 1839. 



CONTENTS. 



TREATISE I 
ON THE GRACE OF GOD. 

Addressed to Donatus, AD. 246. p. 1 



TREATISE II. 
ON THE VANITY OF IDOLS. 

\VrittenA.D. 247. 13 



TREATISE III. 
SCRIPTURE TESTIMONIES AGAINST THE JEWS. 

Addressed to Quirinus, A. D. 248. 

Book 1. On the Rejection of the Jews. 21 

2. On the First Coming of Chrisr 38 

3. On Christian Duties. 65 



TREATISE IV. 
ON THE DRESS OF VIRGINS. 

Written A. D. 248. 116 



xxvi CONTENTS. 



TREATISE V. 
ON THE UNITY OF THE CHURCH. 

Written A.D. 251. 131 



TREATISE VI. 
ON THE LAPSED. 
Written A.D. 251. 153 



TREATISE VII. 
ON THE LORD S PRAYER. 

Written A.D. 252. 177 



TREATISE VIII. 
AN ADDRESS TO DEMETRIAM s. 

Written A.D. 252. 199 



TREATISE IX. 
ON THE MORTALITY. 
Written A.D. 252. 210 



TREATISE X, 
ON WORKS AND ALMS. 

Written A.D. 254. 231 



TREATISE XI. 
ON THE BENEFIT OF PATIENCE. 

Written A.D. 256. 250 



CONTENTS. xxvii 

TREATISE XII. 
ON JEALOUSY AND ENVY. 

Written A. D. 256. 266 



TREATISE XIII. 
EXHORTATION TO MARTYRDOM. 
Addressed to Fortunatus A.D. 252 or 257- 278 



TREATISE I. 

ON THE GRACE OF GOD. 



ADDRESSED TO DONATUS. 



[S. Cyprian addressed the following composition to his intimate friend 
Donatus shortly after his baptism, that is, about A.D. 246. S. Augustine 
thus remarks concerning it; (De Doctr. Christ, iv. 14.) "No pleasure is 
imparted by that sweetness of style, which, though keeping clear of what 
is exceptionable, dresses up its small and fugitive excellences in a frothi- 
ness of language, which could not be applied with propriety or judg 
ment even to what is great and standard. An instance of this occurs in 
an Epistle of S. Cyprian, which, whether the author intended it or not, 
shews posterity, as I think, how his style was pruned of its redundance 
by the soundness of Christian doctrine, and subdued into a more grave 
and sober eloquence ; such as in his later Epistles delights without 
drawback, is imitated without reserve, and is equalled only with great 
difficulty." After quoting a passage from the opening of this work, 
he proceeds : " Such writing is wonderful, and argues an overflowing 
exuberance of eloquence, yet it displeases a correct taste by its excess. 
Those however who like it, consider forsooth a person who avoids it, 
and speaks more soberly, to be unable to use it, not to avoid it from 
judgment. Accordingly that holy man shews both that he can so speak, 
for he has in one place done so, and to be averse to it, since he has 
never afterwards."] 



1. You rightly remind me, most dear Donatus: I remember 
my promise, and this is of a truth fit season for performing it, 



when the vintage gives holiday", and the mind, abandoning 
itself to repose, enjoys the recurring and appointed resting- time 
of the wearied year. The place too suits the day; and the 

a The Church, while abolishing hea- vid. Cod. Theod. II. Tit. 8. and Fell s 
then feasts, retained that of the vintage, note in loc. 
as really belonging to natural religion. 



2 Grdcc doefi the work of habit and experience. 

TREAT, fair face of the gardens joins with the mild airs of gentle 

: autumn, in soothing and cheering the senses. It is pleasant 

here to lead on the day in talk, and to form the heart toward 
a knowledge of the revealed will, by edifying narratives. And 
that no profane intruder may induce restraint on our converse, 
or the ill-ruled tongues of a loud family out-talk it, pass we 
unto this seat. Tis a secret spot made for retirement, and 
the vines, whose gadding and vagrant shoots form festoons 
among the canes which support them, have framed for us a 
portico of tendrills with a roof of leaves. Fitly here shall we 
tell the tales of wisdom ; and while we refresh the eye with 
a delightful gaze upon the trees and vines, the mind will be 
gathering at once instruction from what is said, and refresh 
ment from what is seen ; though you indeed have neither 
pleasure nor purpose now in any thing but conversation. 
Despising the enchantments of this delicious scene, your eye 
rests upon me ; in look, in thought, you have given your 
whole self to listen, and with that love for me, which you 
feel. Yet what in sum or substance can be any thoughts, 
imparted by me to you ? The poor worth of my narrow wit 
puts out but a sorry harvest, no weighty generous stalks give 
wealth to the herbage ; still, with what power I can, T will 
make the endeavour. I have indeed a support in my subject. 
In courts of justice, in political speaking, a fertile genius 
may toss its fluent efforts aloft ; but when we speak concern 
ing the Lord our God, the pure sincerity of our words rests 
for convincing, not on powers of eloquence, but on things. 
Accept then what, without talent, is still substantial ; no 
tinselled art of words to catch the common ear, but simple 
things, in their rude truth, which go to preach God s mercy. 
Accept what is felt, before it is learnt; not gathered by a 
slow discovery through the train of years, but brought into 
me in one short act of an undelaying grace. 

2. For me, while I yet lay in darkness and bewildering 
night, and was tossed to and fro on the billows of this 
troublesome world, ignorant of my true life, an outcast from 
light and truth, I used to think that second birth, which 
Divine Mercy promised for my salvation, a hard saying 
according to the life I then led: as if a man could be so 
quickened to a new life in the Laver of healing water, as to 



(jracc dotts ((hat /.v impossible to nature. 3 

put off his natural self; and keep his former tabernacle, yet 
be changed in heart and soul ! How is it possible, said T, for 
so great a conversion to be accomplished, so that both the 
obstinate defilement of our natural substance, and old and 
ingrained habits, should suddenly and rapidly be put off; 
evils, whose roots are deeply seated within ? When does he 
learn frugality, to whom fine feasts and rich banquets have 
become a habit ? or he who in gay sumptuous robes glisters 
with gold and purple, when does he reduce himself to 
ordinary and simple raiment ? Another, whose bent is among 
public distinctions and honours, cannot bear to become a 
private and unnoticed man ; while one who is thronged by a 
phalanx of dependents, and retinued by the overflowing attend 
ance of an obsequious host, thinks it punishment to be alone. 
The temptation still unrelaxed, need is it that, as before, wine 
should entice, pride inflate, anger inflame, covetousness disquiet, 
cruelty stimulate, ambition delight, and lust lead headlong. 

3. Such were my frequent musings; for whereas I was 
encumbered with the many sins of my past life, which it 
seemed impossible to be rid of, so I had used myself to give 
way to my clinging infirmities, and, from despair of better 
things, to humour the evils of my heart, as slaves born in my 
house, and my proper offspring. But after that life-giving 
Water succoured me, washing away the stain of former years, 
and pouring into my cleansed and hallowed breast the light 
which comes from heaven, after that I drank in the Heavenly 
Spirit, and was created into a new man by a second birth, 
then marvellously what before was doubtful became plain 
to me, what was hidden was revealed, what was dark 
began to shine, what was before difficult now had a way 
and means, what had seemed impossible now could be 
achieved, what was in me of the guilty flesh now confessed 
that it was earthy, what was quickened in me by the Holy 
Ghost now had a growth according to God. Thou knowest 
well, thou canst recollect as well as I, what was then taken 
from me, and what was given by that death of sin, that 
quickening power of holiness. Thou knowest, I name it not, 
over my own praises it were unwelcome to boast; though 
that is ground, never for boasting but for gratitude, which is 
not ascribed to man s virtue, but is confessed to be God s 

B2 



i The gift In Baptism perfect, and all-sufficient/or after needs. 

TREAT, bounty ; so that to sin no more has come of faith, as hereto- 
- fore to sin had come of human error. From God, I say, from 
God is all we can be ; from Him we live, from Him we grow, 
and by that strength which is from Him accepted and in- 
gathered, we learn beforehand, even in this present state, the 
foretokens of what is yet to be. Let only fear be a guard 
upon innocency, that that Lord, who by the influence of His 
heavenly mercy has graciously shone into our hearts, may be 
detained by righteous obedience in the hostelry of a mind 
that pleases Him; that the security imparted to us may not 
beget slothfulness, nor the former enemy steal upon us anew. 
4. But if you would keep the path of innocency and 
of righteousness, and walk with a firm unfailing step, 
hanging upon God in all your strength and with all your 
heart, you have but to he that, which this beginning has 
made you; your power to do will be according to the increase 
of spiritual grace. For there is no measure or rule, as is the 
way of earthly gifts, in dispensing of the gift from heaven; 
the spirit is poured forth liberally, not confined by limits, not 
hindered in its course by the restraint of barriers or by definitely 
measured goal. It flows on without stop, it flows over with 
out stint. We have only to present to it a thirsting and opened 
breast; what measure we bring thither of faith to hold, so much 
do we drink in of grace to inundate. Hereby is the strength 
given, with sober chastity, uncorrupt mind, pure voice, 
and virtue undefiled, to cure the sick by staunching the 
poisonous work within them, to cleanse the defilement of 
unwise souls by restoring to them health, to bid enemies be 
at peace, to give gentleness to the violent, and calmness to 
the excited ; to force to confession by sharp threatening the 
unclean and wandering spirits, who have of violence effected 
lodgment in men, till they fly, to inflict on them severe 
stripes, while they struggle, shriek, and groan, to stretch them 
out in pains increasing and renewed, to smite them with 
rods, and scorch with fire b . A work is wrought there, but is 
not seen ; the blow is secret, but the punishment is manifest. 
Thus in so far as we are what we have begun to be, the 
Spirit which we have received enjoys its state of freedom; 



b Vid. notes on Treatise ii. . 3. 4. 



! 



Hitman nature before grace bandits war gladiators. 5 

in so far as we have not changed body and limbs, our fleshly 
sight is still darkened by the cloud of this world. What a 
dominion is this, and what a power of the mind ! not only 
to be itself withdrawn from the pernicious touch of the world, 
as one who being cleansed and hallowed can take no defile- 
ini iit from encounter with the enemy, but to be found in such 
an increase of greatness and might, as to rule with sovereign 
lordship over the whole force of our assailing adversary ! 

5. That by a more clear exposure of the truth, the signs of 
this divine gift may be rendered plainer, I will give you light 
whereby to understand it; wiping aside the mist of evils, 
I will uncover to you the shadows of this shrouded world. 
Imagine yourself a little time to have been removed to the 
summit of some lofty mountain, and witness from thence the 
aspect of human things as they lie spread beneath you : cast 
your eyes hither and thither, and yourself free from contact of 
earth, mark the turmoils of this billowy world. You will at 
once begin to look on life with pity ; recalled to self-remem 
brance, and made more thankful to God, you will congratulate 
yourself with increased comfort on having escaped from it. 
Look then, and see the public ways obstructed by bandits, 
the seas invested by pirates, the murderous sternness of camps 
introducing warfare into every place ; a world reeking with 
mutual bloodshed ; and homicide, a crime in individuals, 
called virtue when wrought by nations, as if sin should gain 
impunity, not from the measure of innocence, but from the 
extent of its barbarity. 

6. If next you turn eyes and countenance towards the 
cities ; no solitude so melancholy, as the peopled concourse 
there. The show of gladiators is placed in its array, that 
eyes which lust for cruelty may find in it a pastime. The 
body is nourished up with strong aliments, and the huge bulk 
of limbs thrives in its brawn and muscle, that the pampered 
victim may die a costlier death. Man for man s pleasure is 
slaughtered ; and to learn to slay is a point of skill, an exer 
cise, a trade ; sin is not only done, but taught. What can 
be named more inhuman, or more miserable ? Men are 
educated in the capacity of murder, and find their glory in the 
practice. W T hat think you, I pray, of this also, when men 
expose themselves to wild beasts, unsentenced thereto? In 



6 The theatre its immoralities. 

TREAT. the flower of their age, beautiful in person, and in robes of 
cost, they dress themselves alive for their voluntary funeral, 
glorying, poor creatures, in their very misery. They fight 
with beasts, not for their crimes, but for their madness. Fathers 
are spectators of their own sons ; a brother is in the ring, and 
his sister close by ; and though the increased grandeur of the 
spectacle makes addition to its expense, yet, alas ! even the 
mother supplies that increase, in order that she too may be 
present at her own woes. In scenes thus impious, thus dread 
ful and deadly, they forge^ that their eyes at least are murderers- 
7. Turn now and look at another kind of spectacle, as 
contagious and as deplorable ; in the theatres you will 
witness occasions both for sorrow and shame. It is called 
" the tragic buskin," to recount in verse the enormities of 
early times; the by-gone sin of parricide and incest is 
unfolded in representation fashioned after the pattern of the 
truth, lest in the course of ages what erst was perpetrated 
may be forgotten. Every age is reminded by what it hears, 
that what has been, can be done ; offences die not with the 
wane of ages, crime is not drowned in years, nor wickedness 
buried in forgetfulness ; deeds gone by in the perpetration 
abide in the precedent. In mimes, men arc drawn on, by 
lessons of impurity, to review what they have done before in 
secret, or to hear told what they may do hereafter. Adultery 
is learnt, while it is seen ; and while this evil, publicly 
sanctioned, inveigles to vice, the matron returns from the scene, 
with loss of the modest feeling which perchance she took to 
it. What ruin is it to morals still beyond, what a provocative 
to infamous deeds, what food for vice, to be contaminated by 
stage-playing, to see the studied sufferance of sinful acts c 
against the covenant and law of birth ! Men are unmanned 1 , 
their especial pride and strength is all enfeebled in the dis 
honour of their enervated frame ; and he best pleases there, 
whose gait best minces into a woman. His crime expands into 
a deed of praise, and the more infamous he is, the more accom 
plished is he accounted. Witnessed, (alas the guilt!) and 
witnessed with delight, what cannot such a one insinuate? 
He stirs the senses, he lulls the feelings, he drives out the 
sterner conscience of an honest breast ; and even authority is 

Patientiam incest.T turpitudinis elaboratam. d EA-irantur. 



n-i projliyacy the font in . 

not wanting to the disgrace which solicits them, that the 
mischief may creep upon men by an easier access. They 
dvau Venus unchaste, Mars adulterous ; and that Jupiter of 
theirs, supreme not more in dominion than in vice, burning 
amidst his very thunderbolts for earthly amours, one time 
bespangled in the plumage of a swan, and at another floating 
down in a shower of gold, and now rushing forward with his 
ministering birds to seize upon children. Ask now, can a 
spectator continue uninjured or pure? The Gods whom they 
worship, they imitate ; to the wretched men crimes become 
a religious duty. 

8. Oh, if standing on that lofty watch, you could pry into 
the secret places, unbolt the doors of chambers, and expose 
the hidden recesses to the testimony of sight, you would 
behold the immodest commit v/hat the modest brow cannot 
even behold ; you would see what it is a blame even to see ; 
you would see what men frenzied with their vices deny that 
they commit, while hasting to commit them. With mad 
purpose man assaults man. Things are done which are dis 
tasteful even to the doers. It is a truth, the criminal accuses 
those who are but like himself; the infamous defames the 
infamous, and thinks to be but conscious an acquittal, as if 
consciousness were not proof. In public they are accusers, 
in private they incur the charge; sitting in judgment upon 
the act, while they are the culprits who have done it. They 
condemn abroad, what they practise at home ; freely doing 
what when done they blame. Such audacity is fit help-meet 
to vice ; it is a shamelessness befitting the impure. Wonder 
not at ought which their mouth may speak ; its worst offence 
in words is but a small sin. 

9. But now, after highways occupied by robbers, after 
battles manifold dispersed through the whole earth, after 
spectacles either cruel or impure, after infamous lusts, either 
publicly proffered or secluded within the walls of home, 
where sin concealed but makes boldness greater, you mav 
still think the public forum c safe, as neither subjected to open 
outrage, nor touched with a criminal pollution. Thither then 
look, and you will witness abominations more abundant, and 

1 S. Cyprian s profession, as a rheto- acquaintance with the forum, 
rician, prior to hi? conversion, gave him 



8 Fraud oppression venality of judges 

TREAT, will turn your eyes aside with increased aversion. Though 
the laws be graved on twelve tables, and the statutes publicly 
lettered on entablature of brass, amid those very laws is 
wickedness committed, amongst those statutes are offences 
wrought. Innocence is not retained even where it is defended. 
The fury of disputants rages ; amid the garbs of peace, peace 
is broken, and the mad forum rebellows with litigation. 
Spear is there, and sword, and executioner nigh at hand; there 
is hook to pierce, and rack to stretch, and fire to consume : 
torments for one body of man more than his members. Who 
is to interpose ? His patron ? He plays a double game and 
deceives. The judge ? He sells his sentence. He sits to 
punish, and commits crimes ; and judge becomes guilty, that 
defendant may perish guiltless. Crime is rife in all quarters; 
every where, in multiplied forms of sin, does the injurious 
poison work, by means of iniquitous minds. One man 
forges a will ; another deposes falsely by a fraud which is 
capital ; here children are kept from their patrimony, there a 
man s property is estreated to strangers. The adversary 
incriminates, the false informer assails, the witness defames ; 
on all hands the bold venality of prostituted voices advances 
on its work of lying accusation; the guilty not even share ruin 
with the innocent. There is no fear of the laws ; no appre 
hension of inquisitor or judge; what can be paid for, is not 
dreaded ; the offence is, among the guilty to be guiltless ; he 
who does not imitate the bad, offends them. Law has made 
a compact with crime, and guilt has become legal, by being 
public. What sense of shame, what probity can exist, where 
bad men have none to condemn them, and where none are 
found but ought to be condemned ? 

10. But that I may not seem to be selecting the worst 
specimens, and, from wish to disparage, to be leading you 
over objects offensive, from their sad and odious aspect, to the 
gaze of a purer conscience, I will no\v point you to things 
which the world s ignorance accounts good; but wherein you 
will still discover objects of aversion. What you deem to be 
honours, the fasces, resources in wealth, pow r er in the camp, 
purple robes in office, arbitrary power in command, these are 
but the hidden virus of seductive ills, sin smiling with a face 
of gladness, but a deep woe under the treacherous attraction. 



Ambition servility popularity dixy race indigence- 9 

Poison, whose deadly juices have been tinctured with sweet 
ness, and its savour disguised by a successful deceit, seems on 
the drinking but a common beverage; when drunken up, the 
death which you have swallowed surprises you. You see 
that man, remarkable in dress, and glittering, as he thinks, in 
his purple: what baseness was the price which bought his 
splendour? What arrogant rebuffs did he not first submit to? 
What proud gates were not besieged by his matin salutations? 
How many haughty men s insulting steps, wedged in their 
crowd of clients, did he front, before himself in turn was 
greeted by an equal retinue, appendage not of his person but 
of his power? He earns respect not by his character but by 
the fasces. Witness, in a word, the wretched exit of these 
men, when the time-serving flatterer moves off, and their 
partixan, deserting them when private men, leaves their side 
bare to dishonour. Then the injuries which they have in 
flicted on their estate come home to them, the losses of their 
exhausted fortune, by which the favour of the vulgar was 
bought, and the popular breeze pursued with perishing and 
thankless solicitations. Utterly infatuate indeed and barren 
was the adventure, to present, in the mere amusement of a 
disappointing show, what is no gain to the people, and a 
waste to the candidate! 

11. Those too whom you consider as the rich, who add 
park to park, shutting out the poor beyond their bounding- 
line, and stretching ever further their limitless estates ; who 
possess the mighty mass of silver and gold, treasuries of 
wealth, whether in builded heap or buried store, these too, 
trembling amidst their riches, are torn by the workings of 
anxiety, lest the robber dispossess them, lest the assassin 
assail them, lest the jealousy of richer men molest them with 
fraudulent suits. Their food is not in peace, nor their slum 
bers. See he is sighing amidst a banquet, drinking from 
gems ; and though the soft couch receive his body, exhausted 
with feasting, in its embosoming depth, he lies sleepless 
amid the down; not aware, wretched man! that his are tor 
ments in disguise, that he is held captive by his gold, and is 
rather the menial than the master of his wealth and riches. 
And, oh hateful blindness of mind, and profound darkness of 
an insane cupidity! when he might disburden and uplift him- 



1 Wealth luxury~~niggardne** Rank -fear suspicion . 

TREAT, self from his load, still he does but brood over his tormenting 
: wealth, still obstinately cling to his penal gatherings. No 
bounty thence to clients, no sharing with the needy ; and 
they call that money their own, which they keep immured 
with solicitous pains, as though it were another s, and from 
which they impart neither to their friends nor to their chil 
dren any thing, nor even to themselves. In such sort only are 
they possessors, that they keep others from the possession ; 
and, oh strange abuse of names ! they call that i goods which 
they use for nought but evil. 

12. Think vou that even those are safe, those with their 



chaplets of honours and large resources, at least firm-footed 
and secure, who glitter in the splendour of a royal court, and 
are circled with the protection of armed sentinels? Greater fears 
are theirs than other men s ; in proportion as one is dreaded, 
is he compelled to dread. His very greatness exacts from 
the mighty his proportion of penalties, though he be guarded 
by a band of satellites, and his person be closed and covered 
by the frequent retinue around him. The peace of mind 
which he denies to those beneath him, he is unable to transfer 
to himself. The power which makes men terrible to others, 
first is a terror to themselves. It smiles that it may rage, it 
flatters that it may deceive, it entices that it may slay, 
it exalts that it may cast down. Arbitrary power exacts 
usury; the more abundant are the dignities given, the more 
severe is the interest of their loan. 

13. It is then the only placid and sure tranquillity for man, 
the one solid and firm and perpetual security, to be rescued 
from the tempests of this troublesome world, and to rest in the 
settled anchorage of salvation ; to lift his eyes from earth to 
heaven; and, admitted to the benefit of the Lord, and now most 
near in mind unto his God, to glory that whatever to other 
men seems lofty and great in human affairs, falls short of the 
feelings of his own bosom. He has nothing now to seek from 
this world, nothing to pine after, who is superior to the world. 
How settled, how immoveable is that protection, how 
heavenly the blessedness in its never-failing good, to become 
released from the bonds of earthly entanglement, and emerge 
out of this nether defilement into the light of the life ever 
lasting ! Nothing avails all that the guileful mischief of our 



Faith briny* grace hi to effect, obedience keeps it nil. ,- nil ted. 1 1 

assailing foe has in past times done against us : we arc 
brought to love still more what we are to be, by being admit 
ted to see and to condemn what once we were. No need of 
price, or solicitation, or labour, that the perfection of man, 
whether in excellence or in power, should be wrought in us 
with an elaborate travail; it is a gift from God, freely 
bestowed, and at our hand. As the sun irradiates spon 
taneously, the day illuminates, the stream irrigates, and the 
shower bedews, so does the Heavenly Spirit pour itself into us. 
When once the soul has fixed its gaze on heaven, and recog 
nized its Author, rising off earth, and lifted out of all dominion 
of the world, it begins to be that, which it believes itself to be. 
You then, who are sealed in the spiritual camp by a heavenly 
warfare, do but preserve in integrity and sobriety your exercise 
of religious virtues; be ever either in prayer or reading; now 
speak with Cod, now let Him speak with thee. Let His 
precepts instruct and form you ; whom He has made rich, 
none will make poor : there will be poverty never more, when 
once the breast has been satisfied with the heavenly ban- 
quetting. Ceilings embellished with gold, mansions encrusted 
with slabs of precious marble, will seem poor, when you feel, 
that it is yourself that is rather to be waited on, yourself to be 
garnished, that that is your better house, wherein the Lord 
sits as in a temple, and where the Holy Spirit has begun to 
dwell. Let us array that house with the colours of innocency, 
and illumine it with the light of righteousness ; age will not 
cause it to decay, the colours on its walls will not change 
their lustre, nor its gold lose its brightness. All tinselled 
things are transitory; those inspire the possessor with no sure 
confidence which are not possessed in substance. But this 
remains in a dress ever fresh, in honour untarnished, in bril 
liancy perpetual. It admits neither of wane nor perishing; 
only, when the body is given back, of fashioning unto perfection. 
14. Thus far, most dear Donatus, briefly, for the present: for 
though a permissive and loving temper, a stedfast mind, a 
constant faith, finds comfort in wholesome words; and though 
nothing pleases your ears so well, as what is pleasing to them 
in Cod; we ought yet to place a limit upon our converse, as 
we live hard by one another, and may often talk together. 
And since this is the quiet of the holidays, and a season of 



1 2 Religious feasting. 

TREAT, leisure, what remains of the day, now that the sun is 
-descending towards evening, let us enjoy it, not even the time 
of our repast being unprivileged with heavenly grace. Let 
psalms keep measure in our temperate feasting, and as you 
have a ready memory and a melodious voice, take on you that 
task, as you are wont. Best entertainment will your dear 
friends have, if we have something spiritual to hear, and our 
ears be soothed with sweet religious music. 



TREATISE II. 

ON THE VANITY OF IDOLS. 



[The following short Treatise, which some have suspected to be a fragment 
of a larger work, was written by its author soon after the foregoing, 
apparently in the beginning of A. D- 247- For passages in it, S. Cyprian 
seems to be indebted to the writings of Tertullian and Minucius Felix. 
In this as well as in the foregoing there are no quotations from 



Scripture.] 



1. THAT they are no Gods, whom the common people 
worship, is known from hence. They were kings in ancient 
times, whose royal memory obtained for them when dead an 
after-homage from their people. Hence temples were esta 
blished to them ; and images graved, that the countenance of 
the departed might be detained in the resemblance; and 
victims immolated to them, and holidays appointed to pay 
them honour ; and what at first was invented as a consolation, 
became a sacred rite in the generations after 11 . Let us see 
whether this truth is sustained in the individual instances. 
Melicertes and Leucothoe fall headlong into the sea, and 
presently they become sea-deities. Castor and his brother 
die by turns, that by turns they may live. Esculapius, the 
better to mount into a god, is struck by thunder; Hercules 
j uts off the man, by being consumed in the fires ofCKta; 
Apollo was shepherd to Admetus ; Neptune built walls for 
Laomedon, and obtained, unhappy labourer, no wages for his 

Eusebius (Prsep. Evang. i. 9.) gives Elements, and the phenomena to which 

a more detailed account of the origin of they gave rise. The use of temples, 

Idolatry. He says that Sun and Moon images, and the artificial decorations 

were the first objects of worship, and that which it involved, came in afterwards 

among the Egyptians. The Phrenicians when dead men were deified and spirits 

worshipped Sun, Moon, Planets, and evoked. 



(*oth of Italy and Rome, 

TuEAT.work. Jupiter s cave is still seen in Crete and his tomb 
- shewn. It is notorious too that Saturn was driven away by 
him, and that Latium received its name from his being latent 
there. It was he that first taught the imprinting of letters 
and the stamping of coins in Italy ; whence the public 
treasury is said to belong to Saturn ; he too was maintainer of 
the country life, and is therefore painted as an old man with 
a sickle. When driven into exile, Janus admitted him to a 
home ; who gave name to the Janiculum, and occasion to the 
month of January. He is imaged with two faces, as seeming 
to stand midway, and look both upon the commencing and 
the departing year. The Mauritanians moreover notoriously 
worship kings, and make no secret of it. 

2. Hence the worship of the Gods receives a variety of 
change through different nations and provinces ; no longer 
the same god being adored by all, but each preserving 
religious veneration of their own ancestors. That this was 
so, Alexander the Great declares, in that famous volume 
written to his mother: that a priest, under fear of his power, 
made known to him concerning the Gods a truth which from 
men in general is concealed, that it is ancestors and kings 
whose memory is observed, and that the rituals of worship 
and sacrifice grew up therefrom. If, however, Gods ever 
were born, why are none born up to this day ? Unless 
indeed Jupiter has aged, and Juno has left bearing. Why 
again think you that the Gods can do all for the Romans, 
when you see them availing nothing for their own nations 
against the Roman arms ? for we know that the Gods of the 
Romans also are home-born. Through the perjury of Pro- 
culus, Romulus was made a god ; so were Picus, and Tibe- 
rinus, and Pilumnus, and Census, to whom Romulus would 
have worship paid as god, not of fraud, but of counsel, when 
the triumph of perfidy was accomplished in the rape of the 
Sabines. Tatius was inventor and worshipper of a goddess 
Cloacina ; Hostilius of Dismay and Paleness ; afterwards, by 
some one, Fever was consecrated, and Acca, and Flora, who 
were harlots. To such a pass indeed do the Romans proceed 
in inventing the names of Gods, that they have even a god 
Viduus, who widows the body of the soul, and who is too sad 
and funeral to be admitted within the walls, but is placed 



t lie cause of Roman great iww, but the course of Providence. 1 5 

bevoml them; so that being thus made an exile, lie is rather 
put under ban than worshipped by the Roman religion. 
There is besides a Scansus named from ascents; Forculus foribus. 
from doors, Limentinus from thresholds, Cardea from hinges, 
and Orbona from bereavements. These are Roman Gods. 
But there is a Mars of Thrace, a Jupiter of Crete, a Junoi, us . 
whether of Argos or Samus or Carthage ; a Diana of Taurus, 
a Mother of the Gods at Ida, and monsters (if not deities) in 
Kjiypt ; these surely, if any power belonged to them, would 
have saved their own dominion, and the dominions of their 
people. The Roman household-gods are confessedly a van 
quished set, brought by the fugitive ^Eneas ; and they have a 
Venus the Bald, more dishonoured by her baldness in Rome, 
than by her wound in Homer. 

3. Kingdoms are not the result of desert, but are changed 
about by chance ; empire once belonged to Assyrians, 
Modes, Persians; and we know that Greeks and Egyptians 
have enjoyed dominion. Thus in the succession of ascen 
dancy, the Romans likewise, like the rest, have reached their 
season of empire; but if you look back to its origin, you must 
blush. \Ve find culprits and criminals brought together to 
make a nation ; and the Asylum established, that impunity 
may render them numerous. That their king may have a 
prerogative in crimes, Romulus becomes a fratricide ; and to 
promote matrimony, he enters on that work of peace by deeds 
of quarrel ; rapine, violence, and deceit, are the increase of 
the population of the state ; their marriage is a breach of the 
covenant of hospitality, and cruel warfare with their fathers- 
in-law. The highest step in Roman honours is the Consul 
ship ; but we find the Consulship of no better origin than the 
Crown. Brutus puts his sons to death, in order that the 
desert of guilt mav add fresh title to his office. Not then 



from the sanctities of religion, from auguries and auspices, 
did the Roman dignities receive their growth ; but they 
observe their permitted season within their destined limits. 
Furthermore, Re gulus obeyed the auspices, and yet was taken 
prisoner; Mancinus yielded submission to them, yet was sent 
under the yoke; Paulus had chickens that fed, and neverthe 
less was slain at Cannae; Caius Caesar, when the auguries and 
auspices restrained him from sailing to Africa before winter, 



) The heutlten tin 1 prey of evil spirits inider the name of gods. 

TREAT. made light of them; and thereby the sooner both sailed 
- and conquered. All these have that same method of error 
and deceit, leading the foolish and extravagant multi 
tude, by tricks which blind the truth ; spirits unclean and 
wandering, who having plunged in human vices, and left 
their heavenly strength through contagion of the earth, cease 
not to draw others into an equal perdition, and pour over 
them the delusion of their own depravity 6 . 

4. The Poets likewise recognize these spirits; and Socrates 
professed himself to be taught and directed by the motions of 
a spirit; herefrom too the Magi assume a power, whether for 
mischief or for trifling; the chief of whom, however, Hostanes, 
acknowledges that the form of the true God cannot be seen, 
and says that Angels stand beside His throne. Herein Plato 
upon the same principle consents, worshipping one God, 
and naming the rest Angels or spirits. Hermes Trismegistus 
likewise speaks of the one God; and acknowledges Him to 
be beyond comprehension or appreciation. These spirits 
then lurk under statues and consecrated images ; they in 
spire the breasts of bards with their breath, they animate 
the fibres of the entrails > direct the flight of birds, rule 
the lots, cause oracles, and ever mix falsehood with truth. 
Themselves beguiled, they are the beguilers of others ; disturb 
ing their life, disquieting their sleep. Creeping likewise into 
their bodies, they affright the mind, distort the limbs, break 
the health, provoke diseases, to drive men into worshipping 
them ; and, on being feasted with the odour of altars and the 
piles of slaughtered sheep, to seem by undoing what they had 
inflicted, to effect a cure. All the remedy they give, is to leave 
off harming. Neither have they other aim than this, to call 
men away from God ; to divert them from intelligence of the 
true religion, into superstition towards themselves : making 
men to become companions in those pains which are their 
own portion, by guilefully leading them into their own guilt. 
Yet these when adjured on our part by the true God, at once 
submit, and make confession, and are forced to depart from 

b Vide in the foregoing Treatise, . 4. that besides the great apostasy when the 

andsoMinucius,(.27-) an clLactantius, devil fell, sons of God or Angels had 

(Instit. ii. 15.) speaks of spirits, polluted heen tempted and overcome by the at- 

by sins of earth, and wandering over it. tractions of sense, vid. Translation of S. 

It was a common belief of the Fathers, Cyril, Catech. ii. 10. note. 



Evil spirits exorcised. God is One and Incomprehensible. 17 

the bodies they have possessed. You may see them by 
our voice, and through the operation of the unseen majesty, 
lashed with stripes, and scorched with fire ; stretched out 
under the increase of their multiplying penalty, shrieking, 
groaning, intreating, confessing from whence they came, 
and when they depart, even in the hearing of their own 
worshippers; and either leaping out suddenly, or gradually 
vanishing, as faith in the sufferer aids, or grace in the curer 
conspires . Hence they impel the populace into a hatred 
of our name, in order that men may hate before they know 
us ; and not, through knowing, either be forced to follow us, 
or be restrained from condemning. 

5. God then is the one Lord of all : a height which allows 
of no compeer, itself sole occupant of all power. Let us 
gather an illustration from earth concerning the empire 
divine. When did ever a partnership in royalty either 
begin with good faith, or end without bloodshed ? Thus the 
brotherhood of the Thebans was sundered, and discord, out 
living death, kept its hold in their unreconciled ashes : 
neither could one kingdom contain the Roman twins, though 
housed afore within the tabernacle of one womb. Pompey 
and Caesar were connected together, yet observed not their 
bond of relationship, amidst the rivalry of power. Neither 
in man only need this draw your attention, for all nature here 
consents ; bees have one king, the flocks one guide, the herds 
one ruler ; far more has the world but one Ruler, who orders 
all things that are by His word, regulates by His wisdom, 
and accomplishes by His power. We cannot see Him, He is 
too bright for our vision ; we cannot reach Him, He is too 
pure for our touch ; we cannot scan Him, He is too great 
for our intelligence ; and therefore we but think of Him 
worthily, when we own Him to be beyond our thought. 

c Similar accounts are found in Justin, the fire of our speech." And Lactantius 

(Apol. ii. 6 fin.) Theophilus, (ad Autol. of their being " adjured by the Name of 

ii.8.)Tertullian,(Apolog.23.)Minncius, God," and " tortured by the voice of the 

(.27.) Origen, (in Cels. vii. 4.) Lac- righteous;" u therefore," he continues, 

tantius, (Instit. ii. 16.) Athanasius, (vit. " after much howling, they often cry out, 

Ant. 63, 64.) By torturing them u by that they are scourged and burned, and 

fire" seems to be meant the mysterious are departing without delay." Again, S. 

pain inflicted on them by the words of Hilary speaks of theii ing at the 

exerciser; for Minucius speaks of bones of the Martyrs, and being burnt, 

" their being expelled out of the bodies without fire." in Ct.iist.-jnf. 8. 
of men by the torture of our words, and 

C 



18 History of Christ s comiity to the Jews. 

TREAT. And now \vhat Temple can God possess, when the whole 
. IL world is His Temple ? When man dwells at large, shall I 
shut up within a single structure the power of so great a 
majesty ? In our own mind must be His shrine, and His conse 
cration within our own bosom. Neither ask thou the Name 
of God. God is His Name. There names are needed, where 
multitude is to be divided by separate distinction of terms ; 
but to God, beside whom there is none other, God is the only 
name. He therefore is One, and every where is He whole, 
yet diffused. People oftentimes in common course make con 
fession of God, when mind and soul become warned of their 
Author and first Principle. We ofttimes hear it said, O God, 
and, God sees me, and to God I commend him, and God 
will restore to me, and as God will, and { if God vouchsafes. 
And herein is the essence of the guilt, to refuse to own, while 
you cannot avoid to know Him. 

6. But that Christ is, and how salvation hath come to 
us through Him, herein is the plan, and the means. The 
grace of God was given at first to the Jews; through this 
they were righteous in old time, and their ancestors were 
obedient to the ordinances of religion. Hence their Kingdom 
was uplifted in renown, and their race became many, and 
abounded. But becoming negligent in the after-time, unruly 
and proud, and puffed up in a confidence in their fathers, they 
slight the divine commandments, and have forfeited thereby 
that grace which had been given them. How unhallowed 
their life became, with what guilty offences they violated 
their religion, themselves give witness ; silent with the tongue, 
but confessing by the event. Dispersed and straggling, 
they roam ; exiles from their soil and clime, they are tossed 
among the homes of strangers. God moreover had aforetime 
declared, that in the decline of ages, when the end of this 
world came nigh, He from every nation and people and 
place would gather to Him worshippers much more faithful 
and of a better obedience, who should have enjoyment of that 
loving-mercy, as a divine gift, which the Jews having received 
had lost through neglect of His ordinances. Dispenser then 
and Master of this loving mercy, of this grace and discipline, 
Sermo. the Word and Son of God is sent, who by all the prophets 
hitherto was fore-announced, as the Enlightener and Teacher 



His divine nature, incarnation, preaching, miracles, crucifixion. 1 9 

of the human race. He is the Virtue of God, He is His Reason, virtus. 
He is His Wisdom and Glory. He enters into the Virgin, Ratio 
and puts on flesh, being the Holy Spirit 1 . God is made onemisce- 
with man. He is our God, He is the Christ, who as Mediator 
between two, puts on man* that He may lead him to the 
rather. Christ willed to become what man is, in order that 
man may have power to become what Christ is. The Jews 
also knew that Christ should come. Continually by the voice 
of the Prophets were the tidings of Him renewed to them ; m 
but with a signification of two Advents of Him, one which 
should be occupied in the dealings and example of man, the 
other which should reveal Him as God ; though, not under 
standing His first Advent, which went first and was hidden 
in His passion, they believe in one Advent only, that which 
will be manifested in His power. That the people of the 
Jews could not understand this, was the due reward of their 
crimes. Such blindness had they earned as to wisdom and 
knowledge, that, as being unworthy of life, they had the Life 
before their eyes, yet could not see it. 

7. Therefore when Christ Jesus, as had been before told by 
the Prophets, cast devils out of men by a word and by the 
bidding of His voice, nerved the palsied, cleansed the leprous, 
enlightened the blind, gave stepping to the lame, revived the 
dead, made the elements to wait on Him, the winds to serve, the 
seas to obey, hell itself to submit to Him, the Jews, who had 
believed Him only man for the lowliness of flesh and body, 
thought Him a sorcerer for the fulness of His power. Their 
masters and rulers, whom He confuted both in learning and 
wisdom, inflamed by anger and stimulated by indignation, at 
length laid hold on Plim, and delivered Him to Pontius Pilate, 
at that time procurator of Syria on the part of the Romans ; 
and with violent and importunate petitionings, demanded His 

J Spiritus Sanctus. Ed. Ben. It is not Spiritu Sancto cooperante. 

unfrequent with the earlier Fathers to use e Hominem induit, i. e. human nature. 

the title Spiritus Sanctus for our Lord s Thus the orthodox doctrine differs from 

Divine nature; after the texts which Nestorianism, which holds that the Son 

speak of His being li the Son of God ac- of God assumed a man, that is, a human 

cording to the Spirit of holiness ," and person; a notion which, involving a double 

having "offered Himself up to God personality, divine and human, issued in 

through the Eternal Spirit." vid. Hennas a sort of (whatis now called) Socinianism; 

Pastor, iii. 5. . 5. Tatian, adv. Greee. 7. as if Jesus Christ were a man inhabited 

Theophilus, ad Autol. ii. 10. Justin, or inspired by God, not numerically one 

Apol. 1. 33. &c. Fell however reads with Him, or God in human nature. 

c -2 



20 His (i<ith. rwurmtion, aswns um, second coming. 

TRKAT. crucifixion and death. That they should do thus, Him self had 
11 

foretold, and all the prophets had also given witness ; that 

He must needs suffer, not merely in order to experience but to 
conquer death ; and having suffered, should go back again 
into heaven, that He might manifest the power of the Divine 
majesty. The course of events fulfilled the promise. For on 
the Cross He of Himself yielded up the ghost, anticipating 
the office of the executioner, and of Himself on the third day 
He rose again from the dead. He appeared to His disciples 
such as He had been ; He gave their eyes opportunity of re 
cognizing Him ; mingling with them, visible in the substance 
of the material body, He continued until forty days, that they 
might be instructed from Him in the lively precepts, and 
learn what they were to teach. Then into heaven He was 
Homi- raised, with a cloud around Him ; that man which He 
viT sup l ve( ^ which He put on, which He covered from death, He 
note e. might with victory bring in before the Father : hereafter soon 
to return from heaven for the punishment of Satan and the 
judgment of the human race, in the might of an Avenger and 
the power of a Judge ; whilst the disciples, spread over the 
world at the bidding of their Master and God, taught the 
precepts of God unto salvation, led men from the error of 
darkness unto the way of light, and gave eyes to the blind 
and ignorant, for the acknowledgment of the truth. And lest 
their testimony should fail in cogency, or the confession of 
Christ become an indulgence, they were tried by torments, by 
crucifixions, and many kinds of sufferings. Pain, which is 
the test of truth, is applied ; that Christ the Son of God, who 
is believed in as given to mankind that they may live, might 
be declared not only in the heralding of the voice, but by 
the testimony of suffering. Him therefore we accompany ; 
Him we follow; Him have we for Guide of our journey, Source 
of light, Author of salvation : who promises both heaven and 
the Father, to them that seek and believe. What Christ is, 
shall we Christians be, if we become imitators of Christ. 



TREATISE III. 







ST. CYPRIAN S TESTIMONIES AGAINST THE JEVVb. 



ADDRESSED TO QUIRINUS, IN THREE BOOKS. 



[This collection of Testimonies, or, as we now speak, Texts, was made after 
its author was admitted into Holy Orders, as may be argued from his 
addressing Quirinus as his " son." From its nature it is impossible to 
say whether the whole was written by S. Cyprian ; the matter contained 
in it admitting of indefinite increase, and there being no opportunity 
afforded for the internal evidence of style. It is quoted as Cyprian s by 
Augustine and Jerome, among others ; the latter of whom refers to a 
passage in the third book, which exactly occurs in the existing work, 
according to the reference which he gives. The references in the notes 
which have been subjoined are in great measure from Bishop Fell s edition. 
Only the principal variations in the text of Scripture are noticed,] 



PREFACE 

TO THE FIRST TWO BOOKS. 

Cyprian to my son Quirinus, greeting. 

NEEDS was it, dearest son, that I should obey your spiritual 
wish, asking me with most earnest entreaty for those divine 
sanctions, wherewith the Lord hath been pleased to ground 
and instruct us, through the Holy Scriptures ; to the end that, 
led out of the shadows of error, and enlightened by His 
pure and radiant light, we may hold the way of life through 
saving Sacraments. And indeed such as you applied for, so 
has my work been fashioned, a treatise gathered up within 
straitened limits ; not distending what was written into too 
wide a space of matter, but as far as my poor memory permit 
ted, collecting all the necessary points in extracted and con 
tinuous portions; so that I seem not so much to have entered 
into the subject, as to have furnished others with the materials 
of so doing. Brevity of this sort is greatly of benefit to the 



22 ^The Scriptures fountains of Divine fulness. 

TUF.AT. reader, whose understanding and perception, are carried astray 
by a long work, whereas his memory accurately retains what 
is read, where the more meaning is in less space. I have 
limited myself to two books, both of moderate length. The 
one, wherein we have endeavoured to shew, that the Jews, ac 
cording as hadbeforebeenprophesied,have departed from God, 
and lost that favour of the Lord, which was given them in the 
time past, and had been promised for the time to come ; and 
prome- that Christians have succeeded into their place, earning of 
rentes, ^e Lord through faith, and coming out of all nations and 
from the whole world. The second book further contains the 
Sacrament of Christ ; that He hath come, who was before 
declared by the Scriptures; and hath done and fulfilled 
those things by which it maybe known and discerned, that it 
is He who was foretold. These things while you read them will 
meanwhile be profitable, in fixing the first outlines of your 
faith ; more strength will be given you, the wisdom of the 
heart will be exercised more and more, as you more fully 
examine into the Scriptures Old and New, and peruse the entire 
extent of those spiritual books. As yet we have but drawn thus 
scantily from the divine fountains, for your present supply ; 
you will be enabled to drink more largely, and be satisfied 
more bountifully, if with us you yourself approach to drink at 
those same fountains of divine fulness. Dearest son, it is my 
wish that all health may ever attend you. 



Heads of the first Book. 

1. That the Jews have grievously fallen under God s dis 
pleasure, in departing from the Lord, and following idols. 

2. Likewise in not believing the Prophets, and slaying 
them. 

3. It was foretold that they would neither recognize, nor 
understand, nor accept the Lord. 

4. That the Jews would not understand the Holy Scrip 
tures, which yet were to be understood in the last times, after 
that Christ should have come. 

5. That the Jews could have no understanding of the 
Scriptures, unless they first believed in Christ. 



History of the rejection of the Jews nndmUi/nj nfthe Gentiles. 23 

6. That they would lose Jerusalem, and leave the land 
which had been given them. 

7. That they would likewise lose the light of the Lord. 

8. That the former carnal circumcision is made void, and 
a second spiritual one assigned. 

9. That the former law given by Moses was to cease. 

10. That a new law was to be given. 

11. That another Dispensation and a new Testament was 
to be given. 

12. That the old Baptism was to cease, and a new 
begin. 

13. That the old yoke was to be made void, and a new 
yoke be given. 

14. That the former shepherds should cease, and new ones 
begin. 

15. That Christ was to be the House and Temple of God ; 
and that the old Temple had ceased, and a new begun. 

16. That the old sacrifice was to be made void, and a new 
sacrifice celebrated. 

17. That the old Priesthood should cease, and a new Priest 
should come, who should be for ever. 

18. That another Prophet was promised, like unto Moses ; 
one, that is, who should give a new Testament, and whom 
rather it should be a duty to hear. 

19. That two people were foretold, the elder and the 
younger, that is, the former one of the Jews, and that new one 
which should be of us. 

20. That the Church, which had before been barren, should 
have more sons out of the Gentiles, than what the Synagogue 
before had had. 

21. That the Gentiles rather should be believers in Christ. 

22. That the Bread and Cup of Christ, and all His grace, 
the Jews would lose, and we receive; and that the new Name 
of Christians would receive a blessing in the earth. 

23. That Gentiles, rather than Jews, attain unto the 
kingdom of heaven. 

24. That hereby alone the Jews can receive pardon of 
their offences, if they wash off the blood of Christ slain, 
in His Baptism ; and passing over into the Church, yield 
obedience to His commandments. 



BOOK I. 

TREAT. 1 . That the Jews have grievously fallen under God s dis 
pleasure in departing from the Lord, and following idols. 



Ex.32, i n Exodus the people said unto Aaron, Up, make us gods 

Vulg. which shall go before us ; for as for this Moses, the man that 

brought us up out of the land of Egypt, we wot not what is 

become of him. Likewise in the same place Moses saith unto 

Ex. 32, the Lord, O Lord, I pray Thee, this people have sinned a great 

uot"^. 3 s ^ l -> ana h ave maae them gods of gold and silver: yet now, if 

Thou wilt forgive their sin, forgive ; but if not, blot me out 

of the book ivhich Thou hast written. And the Lord said unto 

Moses, Whosoever hath sinned against Me, him will I blot out 

Deut. of My book. Likewise in Deuteronomy, They sacrificed unto 

2 ; v devils, not to God. Likewise in the Book of Judges, And the 

not v 

judg. 2, children of Israel did evil in the sight of the Lord God 

1 I JO 

not V. f their fathers, which brought them up out of the land 
of Egypt, and followed the gods of the people that were round 
about them, and provoked the Lord to anger; and forsook God, 
Judg. 4, and served Baal. Likewise in the same place, And the chil- 
i. notV. c f ren O j i srae i added to do evil again in the sight of the Lord, 
and served Baal and the gods of the strangers, and forsook 
Mai. 2, the Lord, and served Him not. Likewise in Malachi, Judah 
*} not ** forsaken*, and an abomination hath been committed in 
Israel, and in Jerusalem ; for Judah hath profaned the holi 
ness of the Lord which He loved, and hath courted strange 
gods. The Lord will cut off the man that doeth this, and he 
shall be made base in the tabernacles of Jacob. 

2. Likewise in not believing the Prophets, and slaying 
them. 

Jer. 7, In Jeremiah the Lord says, I sent unto you My servants 

iofv 4 the prophets, before the dawn I sent them, (and ye hearkened 

not unto Me, neither inclined your ear,} saying, Turn ye every 

one from his evil way, and his most wicked doings, and ye shall 

dwell in the land, which I have given to you and to your 

Jer. ib, fathers for ever and ever. Likewise in the same place, Go 

not 7 v not a ft er other gods, to serve them, neither worship them, 

and provoke Me not to anger by the works of your hands, to 

a Judah is forsaken, derelictus est. Sept. has dealt treacherously. Engl. 
transgresses est. Vulg. lyiMMiXffflv. Trans. 



The blindness of the Jews 25 

witter you abroad; and ye have not hearkened unto Me. 
Likewise in the third book of Kings, Elias saith unto 
the Lord, / have been very jealous for the Lord God\ 
Almighty, for the children of Israel have forsaken Thee, have n ^ \[ 
Ihwwn dmcn Thine altars, and slain Thy prophets with the 
strord; and I only am left behind, and they seek my life to 
take it away. Likewise in Ezra, They rebelled against Thee, 2 *j s r - 
<nid -us? Thy law behind their backs, and slew Thy prophets, 9,^6. 
which testified against them to turn them to Thee. not v - 

3. It was foretold that the Jews would neither recognize, 
nor understand, nor accept the Lord. 

In Isaiah, Hear, O heavens, and give ear, O earth; for thel**> U 
Lord hath spoken : I have nourished and brought up children, not v. 
but they have rebelled against Me. The ox knoweth his owner, 
and the ass his master s crib ; but Israel doth not know Me, 
and the people hath not perceived Me. Ah sinful nation, a 
people laden with iniquity, a seed of evil doers, children that 
are corrupters ; ye have forsaken the Lord, and provoked the 
Holy One of Israel to anger. Likewise by the same prophet 
the Lord saith, Go and tell this people, Ye shall hear with is*. 6,9- 
the ear, and shall not understand, and seeing ye shall see, andy^ 
shall not perceive ; for the heart of this people hath waxed 
fat, and they hear heavily with their ears, and have shut their 
eyes, lest by any means they should see with their eyes, and 
hear with their ears, and understand with their heart, and be 
converted, and I should heal them. Likewise in Jeremiah 
the Lord saith, They have forsaken Me, the fountain of living Jer. 2, 
, and hewed themselves out broken cisterns, which willy 



be able to hold water. Likewise in the same, Behold, the Jer. 6, 
nf the Lord is unto them a reproach, they have no delight v. 



in it. Likewise in the same the Lord says, The turtle 



the swallow knoweth its time, the sparrows observe the time ofnoi v. 
their coming; but My people doth not know the judgment of 
the Lord. How will ye say, We are wise, and the law of the 
Lord is with us / The false measurement hath been made in vain, 
the scribes are ashamed, the wise men are dismayed, and taken, 

<nise they hare rejected the word of the Lord. Likewise Pruv. 1, 
in Solomon, Evil men seek Me, and they shall not find Me ;^^ 
for that they haled knowledge, and did not choose the fear Q/* Ps - 27, 
the Lord. Likewise in the twenty-seventh Psalm, Render toy. 



26 though light ami understanding was given, 

TREAT, them their desert, because they regard not the works of the 
Lord. Likewise in the eighty-first Psalm, They knmv 



Ps. 81, 

[82] 5. neither have they understood; they walk on in darkness 

~\T \ 

Johrf i Likewise in the Gospel according to John, He came unto Hi 
11. 12. own, and His own received Him not; but as many as receive* 

Him, to them gave He power to become the sons of God, ev 

to them that believe on His Name. 

4. That the Jews would not understand the Holy Scrip 
tures, which yet were to be understood in the last times, aftei 
that Christ should have % come. 

Is. 29, In Isaiah, And all these words shall be unto yon as tin 

not V. words of a book that is sealed, which if you deliver to rea< 

unto one that knoweth letters he shall say, I win not read,fo) 

it is sealed. . . . But in that day shall the deaf hear the won 

of the book, and they who are in darkness and in a cloud ; 

Jer. 23, the eyes of the blind shall see. Likewise in Jeremiah, In t) 

^ n latter days ye shall know those things. Likewise in Daniel, 

Dan. 12, Shut up the words, and seal the book, even to the time of tin 

Y * end; until many learn, and knowledge is fit/filled; for when 

there shall be a dispersion, they shall know all these things. 

iCor. In the first Epistle of Paul to the Corinthians, Brethren, I 

10 i 

not V. tflOttW n t that ye should be ignorant, how that all our fathers 

ivere under the cloud. Likewise in the second Epistle to the 

2 Cor.3, Corinthians, Their minds are blinded even unto this day, 

no ~^r by this same vail, which is taken ainnj in Christ; but even 

unto this day, when Moses is read, the vail is upon their 

heart. Nevertheless, when they shall turn unto the Lord, 

the vail shall be taken away. In the Gospel the Lord after 

Luke24,the resurrection says, These ere the words which I spake unto 

not~v. y u -> while I was yet with you, that all things must be 

fulfilled, which ivere written in the Law of Moses, and in the 

Prophets, and in the Psalms, concerning Me. Then opened 

He their understanding, that they might understand the 

Scriptures, and said unto them, Thus it is written, and thus 

it behoved Christ to suffer, and to rise from the dead the 

third day ; and that repentance and remission of sins shoidd 

be preached in His Name even among all nations. 

5. That the Jews could have no understanding of the 
Scriptures, unless they first believed in Christ. 

Is. 7,9. In Isaiah, // ye will not believe, neither shall ye utiffer- 

not V. 



The Jews have lost Jerusalem and the liyht if the Lord. 27 



Wherefore the Lord in the Gospel, If ye believe MO/ John 8, 
that I tun He, ye shall die in your sins. But that righteous- \- l 
ness should stand by faith, and that therein was life, was 
foretold in Habakkuk, Now the just shall live by faith in Me. Hab. 2, 
Hence Abraham the father of nations believed. In Genesis, n 
Abraham believed in God, and it was accounted to him for Gen. is, 
righteousness. Likewise Paul to the Galatians, Abraham (\\ 
believed in God, and it was accounted to him for righteous- 69. 
ness. Ye know therefore that they which are of faith, 
the tame are children of Abraham. And the Scripture, fore 
seeing that God justifieth the heathen by faith, preached 
beforehand to Abraham, that in him all nations shall be 
blessed. So then they which be of faith are blessed with 
faithful Abraham. 

6. That the Jews would lose Jerusalem, and leave the land 
which had been given them. 

In Isaiah, Your country is desolate, your cities are burned is. i, 
with fire, your land strangers shall devour it in your pre- 7 ~~^; 
sence ; desolate and overthrown by strangers, the daughter of 
Zion shall be left as a cottage in a vineyard, as a lodge in a 
garden of cucumbers, as a city which hath been besieged. 
And except the Lord of hosts had left unto us a seed, \we 
should hare been as Sodom, and been like unto Gomorrha. 
Likewise in the Gospel the Lord says, Jerusalem, Jerusalem, Mat. 23 
that killest the prophets, and stonest them ivhich are sent 37 - 39 - 
unto thee, how often would I have gathered thy children 
together, even as a hen gathereth her chickens under her 
if ings, and thou woiddest not! Behold, your house is left 
unto you desolate. 

7. That the Jews would likewise lose the light of the Lord. 

In Isaiah, Come ye, and let us walk in the light of MeK2,5.6. 
Lord: for He hath sent away His people, the house of Israel. not V * 
Likewise in the Gospel according to John, That was the //w^John l, 
Light, which lighteth every man that cometh into the worldly 
He was in the world, and the world was made by Him, and 
the world knew Him not. Likewise in the same place, .Hi? John 3, 
that bclieveth not is condemned already, because he hath no/JJjy 9 
believed in the Name of the only-begotten Son of God. Awl 
this is the condemnation, that light is come into the world, 
men Ini-ptt darkness rather than lifjht. 



28 Circumcision made way for Baptism, the Old Law for the New. 

THFAT. 8. That the former carnal circumcision is made void, and 

a second spiritual one assigned. 
Jer.4,3. In Jeremiah. Thus saith the Lord to the men of Judah, 

I y 

and to the inhabitants of Jerusalem, Renew newness among 

you, and sow not among thorns. ( Circumcise yourselves to 

your God } and circumcise the foreskins of your heart ; lest 

My fury come forth like fire, and burn so that none can 

Deut. quench it. Likewise Moses says, In the latter days God 

not v. will circumcise thine heart, and the heart of thy seed, to love 

Josh. 5, the x,ord thy God. So jn Jesus the Son of Nave ; And the 

2. not V. 

Lord said unto Jesus, Make thee sharf) knives of stone, and 

circumcise forthwith the children of Israel a second time. 

Col. 2, Likewise Paul to the Colossians, Ye are circumcised not with 

V. the circumcision made with hands in the putting off of the 

flesh, but with the circumcision of Christ. Likewise because 

Adam whom God first made was uncircumcised; and righteous 

Abel ; and Enoch who pleased God and was translated; and 

Noah, who when the world and mankind perished for sin, 

was alone chosen in whom the race of man should be pre 

served ; and Melchisedech the priest, after whose order 

Christ was promised. Farther, because that sign avails not 

to women ; but by the Sign of the Lord all are sealed. 

9. That the former law given by Moses was to cease. 
Is. 8, 16. In Isaiah, Then shall they be manifest, who seal the law, 



17. not th a t they may not learn. And he shall say, I wait upon 
God, that hideth His face from the house of Jacob, and 
Mat. ii,7 will trust in Him. Likewise in the Gospel, All the 
Y r Prophets and the Law prophesied until John. 

10. That a new Law was to be given. 

Micah In Micah, For the Law shall go forth of Zion, and the 
not y 3 wor d f th Lord from Jerusalem. And He shall judge 

among many people, and rebuke and uncover strong nations. 
Is.2,3.4. Likewise in Isaiah, For out of Zion shall go forth the Law, 
not v - and the word of the Lord from Jerusalem; and He shall 

judge among the nations. Likewise in the Gospel according 
Mat. 17, to Matthew, And behold a voice out of the cloud, which said, 

This is My beloved Son, in whom lam well pleased; hear ye 

Him. 

11. That another Dispensation, and a new Testament, was 
to be given. 



The old Tcstamwt, old Baptism,, and old Yoke ceased. 29 



In Jeremiah, Behold, the days come, saith the Lord, that 
iri// make a new Testament with the house of Israel, and^i v. 
irit/i the house of Judah. Not according to the Testament 
that I made with their fathers, in the day that I took them 
In/ the hand, to bring them out of the land of Egypt; because 
they remained not in My Testament, and I neglected them, 
saith the Lord. For this shall be the Testament that I will 
make with the house of Israel after those days, saith the 
Lord; I will give them My laws, and will write them in 
their hearts, and will be their God, and they shall be My 
people. And they shall teach no more every man his neigh 
bour, saying, Know the Lord; for all shall know Me, from 
the last even unto the greatest of them ; for I will forgive 
their iniquities, and I will remember their sins no more. 

12. That the old Baptism was to cease, and a new begin. 

In Isaiah, Remember ye not the former things, neither l*. 43, 
consider the things of old. Behold, I make new the things^ y 1 
that shall now spring forth, and ye shall know it ; and I will 
make a way in the desert, and rivers in a droughty place ; to 
give drink to My chosen race, My people whom I accepted, 
that they should shew forth My praise. Likewise in the 
same, If they thirst, He will lead them through the desert, Is. 48, 
He will cause the waters to flow out of the rock for them:^ not 
the rock shall be cloven, and the water shall gush, and My 
people shall drink. Likewise in the Gospel according to 
Matthew, John says, / indeed baptize you with water un to Mat. 3, 
repentance, but He that cometh after Me is mightier than I, y 
whose shoes I am not worthy to bear. He baptizeth you with 
the Holy Ghost and icith fire. Likewise according to John, 
Except a man be born of water and of the Spirit, he cannot John 3, 
m!er into the kingdom of God. That which is born o/"y 6 not 
the flesh is flesh ; and that which is born of the Spirit is 
spirit. 

13. That the old yoke was to be made void, and a new 
yoke to be given. 

In the second Psalm ; Why do the heathen rage, and the Ps. 2, 
people imagine vain things? The kings of the earth l ~* 



. find the riders are gathered together, against the Lord, 
and against His Christ. Let IIA break their bands asunder, 
"f it away their yoke from us. Likewise in the Gospel 



30 The old Shepherds and Temple made way for the new. 

according to Matthew, the Lord says, Come unto Me, all ye 
an( l are heavy laden, and I will give you rest. 



2830. Take My yoke upon you, and learn of Me ; for I am meek 
x> and lowly in heart ; and ye shall Jiitd rest unto your sou Its. 

For My yoke is kind, and my bin- den in light. In Jeremiah, 
Jer. 30, In that day I will break the yoke from off their neck, and 
v. burnt their bonds ; and they shall no longer serve others, but 

they shall serve the Lord God ; and I ///// raise up David a 

king unto them. 

14. That the former shepherds should cease, and new ones 
begin. 

In Ezekiel, Wherefore thus saith the Lord, Behold, I am 

OT" 1 \j 

16. not above the shepherds, and I will require My sheep at their 
hand; and I will turn them away from feeding My sheep, 
neither shall they feed them any more; and I will deliver 
My sheep from their mouth, and I will feed them withjudg- 

Jer. 3, inen t. In Jeremiah the Lord saith, / will give you pastors 

I O. 

not V. according to Mine heart, and they shall feed you with the 

\^ \\ food of discipline. Also in Jeremiah, Hear the word of the 

not v. Lord, O ye nat ions, and declare it in the isles which are far 

off, and say, He that scattereth Israel will gather him, and 

keep him as a shepherd doth his flock ; for the Lord hath 

redeemed Jacob, and ransomed him from the hand of him 

that was stronger than he. 

15. That Christ was to be the House and Temple of God, 
and that the old Temple had ceased, and a new begun. 

7 6< 12 In the second Book of Kings, And the word of the Lord 

16. came to Nathan } saying, Go and tell My servant David, thus 

1 Chroo.*8&A the Lord, Thou shall n(>t build Me an house to dwell in ; 

n~\A but it shall come to pass, when thy days be fulfilled, and thou 

not v. shalt sleep with thy fathers, and I will set up thy Seed after 

thee, which shall proceed out of thy bowels ; and I will 

establish His kingdom : He shall build Me an house ,for My 

Name, and I will stablish His throne for ever : and I will be 

His Father, and He shall be My Son, and His house shall 

obtain assurance, and His kingdom for evermore in My sight. 

Mat.24, Likewise in the Gospel the Lord saith, There shall not be left 

in the temple one stone upon another, that shall not be thrown 

John 2, down. And, After three days another shall be raised up 

IP.Mark .,, . , , 

14 58. without hands. 

uot V. 



The Old Sacrifice, Priesthood, and Prophets for the New. 31 

l(j. That the old sacrifice was to be made void, and a new 
sacrifice celebrated. 

In Isaiah, To what purpose is the midtitude of your sacri- is.i, n. 
unto Me, sail/I the Lord ; I am full ; burnt offerings 



, tun! fat of lambs, and blood of bulls and goats, I will 
not. For who hath required those things at your hands ? 
Likewise in the forty-ninth Psalm, I will not eat the flesh ofPs. 49, 
hull* or drink the blood of (j oats ; offer unto God 
jiring, and pay thy vows unto the Most High ; call upon 
in the day of trouble, I will deliver thee, and thou shalt 

glorify Me. Likewise in the same Psalm, The sacrifice P S - 40. 

["50 1 23. 

of i/raise shall glorify Me ; therein is the way where I will y. 
shew him the salvation of God. Likewise in the fourth 
Psalm, Offer the sacrifice of righteousness, and put your trust p s . 4, 5. 
in the Lord. Likewise in Malachi, I have no pleasure in you, 



saith the Lord, neither will I take an accepted offering \Q. 11. 
at your hands ; for from the rising of the sun even unto the 
going down of the same, My Name is great among the 
Gentiles* and in every place incense shall be offered unto My 
X<r>ne, and a pure offering* ; for my Name is great among 
the Gentiles, saith the Lord. 

17. That the old Priesthood should cease, and a new Priest 
should come, who should be for ever. 

In the hundred and ninth Psalm, Before the morning-star Ps - 109 
/ begat Thee. The Lord hath sworn and will not repent, 4. y 
Thou (irt a Priest for ever after the order of Melchizedek. 
Likewise in the first of Kings the Lord saith unto Eli the 



Priest, And I will raise me up a faithful Priest, that shall do } 
oil t/iiinjs which are in My heart, and I will build him a surest v. 
house ; and he shall walk before Mine anointed ones for ever. 
And it shall come to pass, every one that is left in thine 
house shall come and crouch to him for a piece of silver and 
! for a morsel of bread. 

18. That another Prophet was promised, like unto Moses ; 
one, that is, who should give a new Testament, and who 
should rather be heard. 

Vid. also Justin. M. (Try ph. 41.) of pure mincha, or an oblation of meal 

Irenirus (Haer.iv. 1 7. . 5.) " Instead of with its drink offering, viz. of bread and 

me victims and feast on slaughtered wine, of the true and ever-enduring 

nals. this alone remains among Chris- Eucharistical sacrifice and the incense 

a reasonable and bloodless sarri- of pious prayers." Fell in loc. 
fice, which consists, in Malachi s words, 



32 To barren Jeivish Church more Gentile sons than to Synagogue. 

AT. In Deuteronomy, concerning God speaking unto Moses ; 
_J1?JL_. And the Lord said unto me, A Prophet will I raise up unto 
18.19. them from among their brethren like unto thee, and will put 



not v. j/y words in his month, and he shall speak unto them all t/int 

I shall command him, and whosoever shall not hearken unto 

whatsoever things that Prophet shall speak in My name, 

I will require it. Concerning whom Christ also speaks in 

John 5, the Gospel according to John, Search the Scriptures, for in 

4547 them ye think ye have eternal life ; they are they which 

not v. testify of Me ; and ye will not come to Me, that ye might hare 

life. Do not think that I accuse you to the Father ; there is 

one that accuscth you, even Moses, in whom ye trust. For had 

ye believed Moses, ye would have believed Me ; for he wrote 

of Me ; but if ye believe not his writings, how shall ye believe 

My words ? 

19. That two people were foretold, the elder and the 
younger, that is, the former one of the Jews, and that new one 
which should be of us. 

Gen. 25, In Genesis ; And the Lord said unto Rebekah, Two nations 

^ not are in thy womb, and two manner of people shall be separated 

from thy bowels ; and the one people shall be stronger than 

the other people, and the elder shall serve the younger. 

Hos. 2, Likewise in Hosea, I will call them that are not My people 

2T 1 10 

Jj ^ My people, and her beloved that was not beloved. For it shall 
come to pass, that in the place where it shall be said, Ye are 
not My people, that they shall be called, the sons of the living 
God. 

20. That the Church, which had before been barren, should 
have more sons out of the Gentiles, than what the Synagogue 
before had had. 

Isa. 54, In Isaiah ; Rejoice, thou barren, that dost not bear ; break 
-*- forth and sing, thou that travailest not ; for many are the chil 
dren of the desolate, rather than of her that hath an husband. 
For the Lord hath said, Enlarge the place of thy tent, and 
thy curtains, and stretch them. Spare not, lengthen thy 
cords, and strengthen thy stakes; stretch forth yet to thy 
right hand and to thy left, and thy seed shall inherit the 
Gentiles, and shall inhabit the desolate cities. Fear not, for 
thou shall overcome; neither be ashamed for that thou art 
accursed; for thou shalt forget thy shame for ever. So also, 



Mystery of the number seven. 33 

to Abraham, (who had a son afore born of a bondwoman,) 
Sarah remained long barren, and late in ago bare her son 
Isaac hv promise, who was a type of Christ. So also Jacob 
had two wives, the elder Leah, with weak eyes, a type of the 
Synagogue; Rachel the younger, beautiful, a type of the 
Church; who likewise long remained barren, and afterwards 
bare her son Joseph, who was himself also a type of Christ. 
And in the first book of Kings it is read, that Elkaiiah had 
two wives, Peninnah with children, and Hannah barren, from 
whom was bom Samuel, not according to the order of procrea 
tion, but according to the compassion and promise of God, 
upon her having prayed in the Temple; and Samuel whom 
she bare was a type of Christ. Likewise in the first book of 
Kings, The barren hath borne seven, and site that had many \ Sam. 
children is waxed feeble. The children are the seven y^ r 
Churches; whence also Paul wrote to seven Churches, and the 
Apocalypse sets forth seven Churches, that the number of seven 
may be preserved. In like manner there were seven days in 
which God made the world ; so also seven Angels who stand and Tobit 
<jo in and out before the face of God, as Raphael the Angel no ( v 



saith in Tobit ; and seven lamps in the Tabernacle of witness ; 

25 37 

and the eyes of the Lord are seven, which keep watch over the zec.4,i. 

world; and a stone with seven eyes, as saith Zechariah ; and " ot ^- 

AGC tjjy 

seven Spirits, and seven candlesticks in the Apocalypse; and 4, 10. 
seven pillars, on which wisdomhath built Herhouse in Solomon. J^ 

21. That the Gentiles rather should be believers in Christ. Fro.9,1. 

In Genesis, And the Lord God said unto Abraham, Get Gen. 12, 

1 o 

thce (nit of thy country, and from thy kindred, and from thy t v 
father s house, andyo into a land that I will shew thee; and I 
will make of thee a great nation, and I will bless thee, and irill 
make Uiy name great, and Ihou shall be blessed; and I will bless 
him that blesseth thee, and curse him that curseth thee; and in 
thce s /tall all families (f the earth be blessed. On the same point, 
in Genesis, See the smell of my son is as the smell of a plenteous Gen.27, 
field, which the Lordhath blessed; and may God give thee of the 27 ~ ? 9 
dewofheaven^and of the fatness of the earth plenty of corn and 
wine and i iil ; and people shall serve thee, and princes bow down 
to thee ; thou shalt be lord a /so over thy brother, and thy father s 
son shall how doicii to thee; cursed shall he be that curseth 
tht t\ and blessed shall he be that blesseth thee. On the same point, 

D 



34 The call of the Gentiles predicted, 

TREAT. j n Genesis; But when Joseph saw that his father laid his right 
hand upon theheadofEphraim, it displeased him; and Joseph 



\glteldnphi* father**righthairt 9 toremoveit from 

not V> unto Manasseh s head; and Joseph said unto his father, Not so, 
my father; this is my Jirst-born ; put Ihy right hand upon his 
head; but he refused, and said, 1 know it, my son, I know it ; he 
also shall become a people, and he also shall be great ; but his 
younger brother shall be greater than he, and his seed shall be- 
Gen.49,come a multitude of nations. Likewise in Genesis, Judah, 
|~y- thou art he, whom thy brethren shall praise; thine hand shall 
be in the neck of thine enemies: thy father s children shall 
bow down before thee. Judah is a lion s whelp ; from the 
prey, my son, thou art gone up; thou layedst down and 
sleepedst like a lion, and as a lion s whelp ; who shall raise 
him up? There shall not be it-anting a prince from Judah, 
and a leader from his loins, until the things come which have 
been entrusted with him; and he is the hope of the nations. 
Binding his foal unto the vine, and his ass s colt unto the 
choice vine; he shall wash his robe in wine, and his clothes in 
the blood of the grape. His eyes are terrible with wine, and 
his teeth are more white titan milk. Hence in Numbers it is 
Numb, written concerning our people, Behold, the people shall rise up 
23 ?r 4 as a lion -like people. In Deuteronomy, Ye Gentiles shall be 
Deut. the head, but the unbelieving people shall be the tail. Like- 
iot \\ w ^ se m Jeremiah, Hearken to the sound of the trumpet ; and 
J fir 6, they said, We will not hearken : for this cause the nations 
V. shall hear, and they who shall feed flocks among them. In 
Ps. 17, t ] ie seventeenth Psalm, Thou shalt make me the head of the 

F 1 Q "1 \ O 

44. V. heathen: a people whom I hive not known have served me, at 

the hearing of the ear they have obeyed me. Concerning the 

Jer. 1,5. same thing in Jeremiah the Lord saith, Before I formed thee 

not V in the belly I knew thee, and before thou earnest forth out of 

the -womb I sanctified thee, and I ordained thee a prophet 

Is.55,4.cwz0"# the nations. Likewise in Isaiah, Behold, I have given 

not v. Him for a witness to the people, a leader and commander to 

ver. 5. the nations. Likewise in the same, Nations which knew Thee 

not v - not shall call upon Thee, and people shall run to Thee that had 

Is. 11, no knowledge of TJiee. Likewise in the same, In that day 

10. not tfr ere shall be a root of Jesse, which shall rise to rule in all 

people; in Him shall the Gentiles hope, and His rest shall be 



and their being blessed with Christ 9 s Bread and Cup. 35 

</lon/. Likewise in the same, The land of Zabulon and the land is. 9, 1 . 

2. notV. 
nf Naphtalim, by the teat/ off he sea, and ye others who dwell by 

the sc<i -places, and beyond Jordan, Galilee of the nations; 
penple that walk in darkness, see ye the great light ; ye who 
dwell in the land of the shadow of death, the light shall shine 
upon you. Likewise in the same, Thus saitli the Lord God /ols. 45,1. 
( hrist nnj Lord, whose right hand I hare holden, that nations 
may hear Him, and that I may break asunder the strength of 
kings; I will open gates before Him, and cities shall not be 
shut. Likewise in the same, / come to gather all nations 



I Q 1 Q 

tongues, and they shall come and see My glory ; and I ? 



send out an ensigit over them, and will send those that are 
preferred of them unto the nations that are afar off, that have 
not heard My Xame, nor seen My glory; and they shall 
declare My glory among the Gentiles. Likewise in the same, 
In all this they are not converted; therefore icill He lift awls. 5,25. 
ensign to the nations that are afar, and will call them from v 
the end of the earth. Likewise in the same, They which hadls.52, 
not been told of Him shall see, and they which have not heard y r 
sJtall understand. Likewise in the same, I am made manifest is. 65,1. 
to them that seek Me not, I am found of them that asked not not v * 
for Me. I said, Behold, it is I, to a. nation that has not 
called npon 3fy Name. Concerning this same thing saith 
Paul in the Acts of the Apostles, It was necessary that the Acts 13, 
word of God should first be spoken to you, but seeing ye put it no j ^ 
from you, and judge yourselves unworthy of everlasting life, 
lo, tve turn to the Gentiles. For so hath the Lord spoken to us 
by the Scriptures, saying, I hare set thee to be a tigltt among the 
Gentiles, that thou shouldest be for salvation unto the ends of 
the earth. 

22. That the Jews would lose and we receive the bread and 
cup of Christ and all His grace ; and that the new Name of 
Christians would receive a blessing in the earth. 

In Isaiah thus speaks the Lord, Behold, they who serve Me Is. 65. 
shall eat, but ye shall be hungry ; they who serve Me shall re- Jjj y " 
joice, but ye shall be ashamed ; the Lord shall slay you ; but to 
them that serve l\fe. a new Name shall be named, which shall 
be blessed in the earth. Likewise in the same place, Therefore i s . 5,26. 
u-ill He lift an ensign to the nations that are afar, and will^ not 
call them from the end of the earth. And, behold, they shall 



36 Baptism only washes the guilt of Christ s blood from the Jews. 

TREAT, come with speed swiftly p , they shall not hunger nor thirst. 
Likewise in the same place, Behold therefore the Ruler, the 

AS. *S I 

2. not v. Lord of hosts, shall take away from Judan andfrom Jerusalem^ 

the mighty man and the strong, the stay of bread, and the stay 

Ps. 33, &f water. Likewise in the thirty-third Psalm, O taste and see 

roj-io 

io. V. that the Lord is good; blessed is the man that trustcth in Him. 

Fear the Lord God, all ye His saints ; for there is no want to 

them that fear Him. Rich men want and hunger, but they 

that seek the Lord shall not want any good thing. Likewise in 

John 6, the Gospel according tg John the Lord saith, / am the bread 

35. noi ^ jy e . j w jfr af come f/ l t flf e s ] ta ii never hunger, and he that 

believeth on Me shall never thirst. Likewise saith He in the 
John v, same place, If any man thirst, let him come unto Me and 

$7 ^ft 

Y * drink. He that believeth on Me, as the Scripture hath said, 
out of his belly shall flow rivers of living water. Likewise 
John 6, saith He in the same place, Except ye eat tlie flesh of the Son. 
^ v - of man, and drink His blood, ye shall have no life in you. 

23. That Gentiles, more than Jews, attain unto the kingdom 
of heaven. 

Riat. 8, In the Gospel the Lord saith, Many shall come from the 

11 i 2 

not V.* east an d we& t> an <l shall sit down with Abraham and Isaac 
and Jacol) in the kingdom of heaven. But the children ff the 
kingdom shall be cast out into outer darkness, there shall be 
weeping and gnashing of teeth. 

24. That hereby alone the Jews can receive pardon of their 
offences, if they wash off the blood of Christ, in His Baptism, 
and passing over into the Church, yield obedience to His 
commandments. 

Is. l, In Isaiah the Lord saith, I will not release your sins. When ye 

nut v spread forth your hands, I will turn away My face from you, and when 

ye make many prayers^ I will not hear you; for your hands are fall 

of blood. IVash you, make you clean ; take cnvay the wickedness from 

your souls, from before Mine eyes ; cease to do evil, learn to do well; 

seek judgment, relieve the oppressed, judge for the fatherless, and 

justify the widow. Come now and let us reason together, saith the 

Lord; though your sins be as scarlet, I will whiten them as snow; 

though they be red like crimson, I will whiten them as wool. And 

if ye be willing and obedient, ye shall eat the good of the land. But 

if ye refuse and hear Me not, the sword shall devour you : for the 

mouth of the Lord hath spoken it. 



Heads of the second Book. 

1. That Christ is the First-born ; and that He is" the Wisdom P ril - 
of God, by whom all things were made. 

2. That Christ is the Wisdom of God ; and concerning the 
Sacrament of His incarnation and passion, and cup and altar, 
and of the Apostles who by commission preached. 

3. That Christ is likewise the Word of God. 

4. That Christ is likewise the hand and the arm of God. 

5. That He is likewise Angel, and God. 

6. That Christ is God. 

7. That Christ our God should come as the Enlightener and 
Saviour of the human race. 

8. That having from the beginning been Son of God, He 
yet was to be begotten anew according to the flesh. 

9. That this should be the sign of His nativity, that He 
should be born of a Virgin, man and God, Son of man and of 
God. 

10. That Christ is man and God, consisting d of either nature, 
that lie might be able to be Mediator between us and the 
Father. 

11. That he was to be born of the seed of David, according 
to the flesh. 

12. That lie was to be born in Bethlehem. 

13. That He was to come in low estate on His first 
Advent. 

14. That He was the Just, whom the Jews should kill. 

15. That lie was a Sheep and a Lamb who was to be 
killed ; and concerning the Sacrament of II is Passion. 

1(>. That He likewise is called a stone. 

17. That that stone -should afterward become a mountain, 
and fill the whole earth. 

is. That in the last times, that same mountain should be 
revealed, upon which the Gentiles should come, and by 
which all the just should go up. 

1!). That He is a Bridegroom, having the Church for a 
Bride, of whom children should be spiritually born. 

d Ex utroque genere concretus. sr, de cetur. vid. above, p. 19. 
Idol. Van. . 6. Deus cum homine mis- 



38 Christ the First-bom and the Wisdom of God, 

TREAT. 20. That the Jews would fasten Him to the Cross. 

21. That in the passion of His Cross and the sign is 
all virtue and power. 

22. That in this sign of the Cross is salvation to all who are 
marked in their foreheads. 

23. That during His passion there was to be darkness at 
mid-day. 

24. That He would not be overcome by death, nor remain 
in hell. 

25. That He would rie from the dead the third day. 

20. That after He had risen, He would receive all power 
from the Father, and that His power is eternal. 

27. That it is impossible to come unto God the Father, 
except through Jesus Christ His Son. 

28. That He will come to judge. 

29. That He will reign as a King for ever. 

30. That He is both Judge and King. 



BOOK II. 

1 . That Christ is the First-born ; and that He is the Wisdom 
of God, by whom all things were made. 

Prov. 8, In Solomon in the Proverbs, The Lord made Me* the 
iot~V beginning of His ways in His works ; He set Me up before the 

Condidit. txnfiv or ixritetrc. So also must ever have been. However, Euse- 

Philo Jud. (de Temul. p. 244. ed. bius (Eccles. Theol. iii. 3.) and Jerome, 

Franc.) Justin. (Tryph. 129.) Athena- (Epist. ad Cyprian.) translate the word, 

goras,(Leg. 10.) Ciementof Alexandria, " possessed," ixrva-etn, and refer to the 

(Protrept. p. 52. ed. Sylb.) Origen, (in Hebrew text as their authority. Basil, 

Joan, i.ll.e/a/.) Athanasius,(ad Serap. (in Eunom. ii. 20.) and Nyssen (in 

i. 3. et al.) Pseudo-Ignatius, (ad Tarsens. Eunom. i. p. 34.) mention both readings. 

6.) and the Arians (Theod. Hist. i. 6.) Epiphanius, (Hser. 69. n. 25.) translates 

who urged it in defence of their heresy the Hebrew Ixr^fart or Ivoe-irivfft. Even 

that our Lord has a beginning of ex- those Fathers however, who prefer 

istence ; whereas it only implies a Source ixTJfetrt, are content to take txnrt, 

of existence, which being eternal, (viz. and with the others above mentioned, 

the Father,) the Son may be eternal too, to which may be added, Tertullian, Lac- 

or rather must be, in that no change can tantius, Gregory Nazianzen, Cyril of 

take place in the Divine Nature, and if Alexandria, Hilary, Ambrose, and Au- 

the Son is in the Father and the Father gustine, for the most part explain it of 

in the Son now, that adorable mystery our Lord s incarnation. 



by whom all things were made. 

worlds. In the beginning, or ever He made the earth, and 
before He established the depths, before the fountains of water 
flowed forth, before the mountains were settled, before all the 
hills, the Lord begot Me. He made the regions and the 
uninhabitable places, and the uninhabitable limits beneath 
the sky. When He prepared the heavens, I was with Him, 
and when He set apart His scat. When He made the strong 
clinch above over the winds, and when He laid the strong 
fountains beneath the heaven, when He established the found 
ations of the earth, I was by, disposing them under Him; 
I was with Him, in whom He delighted; I daily rejoiced 
before His face always, when He rejoiced in the perfecting of 
the earth. Likewise in the same in Ecclesiastictis ; / came Ecclus. 
out of the mouth of the Most High, before every creature; / no t ^T 
made the unfailing light to rise in the heavens, and covered 
the whole earth with a cloud; I dwelt in high places, and My 
throne is in a cloudy pillar. I compassed tfw circuit of 
heaven, and entered to the bottom of the deep, and walked in 
the waves <tf the sea, and stood in the whole earth ; and in 
ry people and in every nation I possessed preeminence, and 
have trod by 31 y own power the hearts of all the excellent and 
the lowly. In Me is all hope of life and virtue. Pass over to 
Me, all ye who desire Me. Likewise in the eighty-eighth 
Psalm, Also I will make Him My first-born, higher than t/ie ps - 88 

[90,1 27 

kings of the earth. I will keep for Him My mercy, for ever- _33. 
more, and My covenant shall standfast with Him. His seed noi v> 
will I make to endure for ever. If his children forsake My 
law, and walk not in My judgments, if they profane My 
statutes, and keep not My commandments, I will visit their 
transgressions with the rod, and their iniquity with stripes. 
But my lovingkindness will I not lake away from them. 
Likewise in the Gospel according to John the Lord saith, 
And this is life eternal, that they might know Thee, the 6w/y johnl7 > 
true God, and Jesus Christ, whom Thou hast sent. I have n ot"t . 
glorijied Thee on the earth, I have finished the work which 
Thou gavest Me to do. And now glorify Thou Me -with Thine 
own self, with the yl r y which I had with Thee before the 
world was. Likewise Paul to the Colossians, Who is the Col. i, 
iinnge of the i i) visible Gnd, the first-born of every creature. v r 
Likewise in the same place, The first-born from the dead Vol. i, 

18. not 
V. 



40 Christ the Word of God. 

that in all things He might have the preeminence. Likewise 
IU in the Revelation, I am Alpha and Omega, the beginning and 
6. vV the end. I will give unto him that is athirst of the fountain 
of the water of life freely. That He is likewise both the 
wisdom and power of God, Paul shews in his first to the 
1 Cor. i, Corinthians, For the Jews require a sign, and the Greeks 
iot~V 4 see ^ a f ter wisdom ; but we preach Christ crucified, unto the 
Jews a stumbling-block, and to the Gentiles foolishness, but 
unto them that arc called, both Jews and Greeks, Christ the 
power of God, and the wisdom of God. 

2. That Christ is the wisdom of God; and concerning the 
Sacrament of His incarnation and passion, and cup and altar, 
and of the Apostles who by commission preached. 

Prov. 9, In Solomon in the Proverbs : Wisdom hath builded Her 

1 f^ 

not~v house, and hath put beneath it seven pillars ; She hath killed 
Her beasts, She hath mingled Her wine in the cup, and hath 
furnished Her table, and hath sent forth Her servants, calling 
with a loud cry unto the cup, saying, Who is simple ? let him 
turn in to Me; and to them that want understanding She 
hath said, Come, eat of My bread, and drink of the wine 
which I have mingled. Forsake foolishness, and seek pru 
dence, and rule knowledge by understanding. 

3. That Christ is the Word of God. 

PS. 44, In the forty-fourth Psalm, My heart hath breathed forth a 
*f v ] 9d Word b ; I say My works unto the King. Likewise 
Sermo- in the thirty -second Psalm, By the Word of God were the 
lum heavens made, and all the host of them by the breath of His 
mouth. Likewise in Isaiah, A Word concluding and shorten- 
ing in righteousness; for a shortened Word will God make in 
not V. the whole earth. Likewise in the hundred and sixth Psalm, 
J*-103*JZe sent His Word, and healed them. Likewise in the 

not V. 

PS. io6, Gospel according to John, In the beginning was the Word, 
n 7 -] and the Word was with God, and the Word was God. The 

20. not 

v. same was in the beginning with God: all things were made 

John i, fry Him, and without Him was not any thing made that was 

not v. made. In Him was life ; and the life was the light of men. 

And the light shine th in darkness, and the darkness com- 

b So interpreted also generally by the (de Deer. 21.) Ambros. (de Ben. Patr. 
Fathers, e. g. by Tertullian, (in Prax. 51.} 
7.) Origen, (in Joan. i. 42.) Athanasius, 



Christ the Hand and Arm of God. 41 

prchcndcd it not. Likewise in the Revelation, And I saw Rev. 19, 
hear en opened, and, behold, a white horse ; and He that sat no ["\r 
upon him was called Faithful and True, judging rightly and 
justly, and making war: and He was clothed in a vesture 
dipped in blood, and His Name is called, the Word of 
God. 

4. That Christ is the hand and the arm of God. 

In Isaiah, /* God s Hand weak, that it cannot save? 



Af 

His ear heavy, that it cannot hear? But your iniquities not y. 
separate between you and God, and because of your sins He 
hnth hid His face from you, that He may not pity ; for your 
hands are defiled with blood, and your fingers with iniquity : 
and your lips have spoken wickedness, and your tongue 
muttereth unrighteousness. None speaketh true things, nor 
is there true judgment; they trust in vanity, and speak 
vanity , they conceive sorrow, and bring forth iniquity. Like 
wise in the same, O Lord, who hath believed our report ? Is. 53,1. 
and to whom is the Arm of God revealed ? Likewise in the n 
same the Lord thus saith, The heaven is My throne, and thels.66,1. 
earth is My footstool; what seat will ye build Me, or what is E 
the place of My rest? For all those things hath Mine Hand 
tH ide. Likewise in the same, Lord God, Thine Arm is Is. 26, 
aloft c , and they knew it not, but when they see it, they shall ]} not 
be ashamed. Likewise in the same, The Lord hath revealed is. 52, 
His Arm, His holy arm, in the sight of all nations ; all {?* not 

V 

nations, even the ends of the earth, shall see the salvation of 
God. Likewise in the same place, Behold, I have made theeis. 4,1, 
as the wheels of a threshing instrument made with new teeth* 15 ~ :?* 

not V. 

and thou shalt thresh the mountains, and beat the hills small, 
and make them as chaff, and winnow them, and the wind 
shall carry them away, and the whirlwind shall scatter them; 
but thou shalt rejoice in the Holy of Israel, and the poor and 
needy shall glory : for they shall seek water, and there shall be 
none, and their tongue shall fail for thirst; I the Lord God, 
I the God of Israel will hear them, and will not forsake them. 
I will open rivers in high places, and fountains in the midst 
of the fields, I will make the wilderness groves of water, and 

c Our Lord and the Holy Ghost are . 1. 28. . 4.) and by Athanasius, (in 
called by Iremeus, " the Hands of Ariau. iv. 26.) 
God." (Haur. iv. 20. . 1. v. 1. . 3. 6. 



42 Christ the Angel who is God. 

TREAT, water-courses of a dry land; I will plant in the droughty 
- (j round the cedar and the box and the myrtle and the 
cypress and the poplar ; that they may see and know and 
understand and believe together, that the Hand of the 
Lord hath done this, and the Holy One of Israel hath mani 
fested it. 

5. That Christ is likewise Angel and God. 

Gen. 22, In Genesis to Abraham" 1 ; And the Angel of the Lord 
: 1?" called unto him out of heaven, and said unto him-, Abraham^ 

not V. 

Abraham: and he said, Here am I. And He said, Lay not 

thine hand upon the lad, neither do th<m any thing unto 

him ; for now I know that thou fear est thy God, and hast 

not spared thine only-beloved son for Me. 1 akewise in the 

Gen.3i,same place, to Jacob ; And the Angel of the Lord spake unto 

*** not me in a dream, I am God whom thou sawest in the Place of 

God [Beth-el], where thou anointedst to Me a pillar, and 

Ex. 13, vowedst a vow unto Me. Likewise in Exodus, And Gud 

21. not wen f oqfore them, by day in a pillar of a cloud, to lead them 

V 

the ivay, and by night in a pillar of fire. And afterwards in 
Ex. 14, the same place, And the Angel of the Lord removed, which 
V. went before the host of the children of Israel. Likewise 
Ex. 23, in the same place, Behold, I send My Angel before thy face, 

nn t) I 

not V. t ^ ee P &ee in the way, and to bring thee into the land which 

I have prepared for thee. Observe Him, and obey Him, 

and be not disobedient to Him, and He shall not be failing to 

thee, for My Name is in Him. Wherefore Himself saith in 

John 5. the Gospel, / am come in My Father s Name, and ye have 

received Me not; when another shall come in his own name, 

Ps. 117, him ye will receive. Likewise in the hundred and seventeenth 

26. not Psalm ; Blessed is He that cometh in the Name of the Lord. 

V. Likewise in Malachi, My covenant was with Levi of life and 

5^7 2> P eace > an d I 9 ave Him fear that He should fear Me, to go 

not V. forth before the face of My Name. The law of truth was in 

Hi$ mouth, iniquity was not found in His lips ; in peace of 

the tongue correcting He walked with us, and did turn many 

away from iniquity. For the Priest s lips shall keep know- 

d It is a Catholic doctrine that our Prax. 16.) Origen(in loan. Horn, i.34.) 

Lord is spoken of in such passages as Syn. Antioch. A.D. 264. Euseb.(Hist. 

these; vid. Justin, (Tryph. f>6.) Iren. i. 2.) Basil. (in Eunom. ii. 18.) Athan. (in 

(Har. iv. 7. . 4.) Theoph. (ad Autol. Arian. ii. 14.) Hilar. (de Trio. iv. 22 

ii.22.) Clem. (Pa-dag, i. 7.) Tertull. (in e.) &c. 



Christ is God. 43 

, and they shall seek the law at His mouth; for He in 
the Angel of the Almighty. 

(>. That Christ is God. 

In Genesis, And God said unto Jacob, Arise, and go up to Gen. 35. 
the place of Bethel, and dwell there, and make there an altar L notv> 
tn that God that appeared unto thee when thouflcddestfrom 
the face of Esau thy brother. Likewise in Isaiah, Thus saith Is. 45, 

1 A 1 ? 

the Lord God of Hosts ; Egypt is wearied, and the merchan- no ~^- 
disc of the Ethiopians, and the tall men of the Sabeans shall 
come over unto Thee, and shall be Thy servants, and shall 
walk after Thee bound with chains, and they shall worship 
Thee, and make supplications unto Thee, because God is in 
Thee, and there is none other God beside Thee; for Thou art 
God, <md we knew it not, O God of Israel the Saviour. 
They shall be ashamed and fear, all who oppose Thee, and 
shall fall into confusion. Likewise in the same. The voice of Is. 40, 

o c 

him that crieth in the wilderness, Prepare ye the way o ~ 



Lord, make straight the paths of our God. Every channel 
shall be filled^ and every mountain and hill shall be made 
low; and all the crooked shall be made straight, and the 
rough places plain, and the glory of the Lord shall be seen, 
and all flesh shall see the salvation of God; for the Lord hath 
spoken it. Likewise in Jeremiah, This is our God, and there Baruch. 
shall none other be accounted of beside Him; who hath found^f^~ 
out all the way of knowledge, and hath given it unto Jacob V. 
His child, and to Israel His beloved; afterward was He seen 
upon earth, and conversed with men. Likewise in Zechariah 
God says, And they shall pass through the straitened sea, afidzech. 
shall smite the waves in the sea, and all the deeps of the 1 11 - 
rivers shall (hey dry up ; and all the pride of the Assyrians shall V. 
be confounded, find the sceptre of Egypt shall be taken away, 
i in / I will strengthen them in the Lord their God, and they 
shall make their boast in His Name, saith the Lord. Like 
wise in Osee the Lord saith, / will not do according to the H OS . n 
fierceness of Mine anger, I will not suffer Ephra un to be 9 - 10 : 
destroyed : for I am God, and there is not an holy man in* 
thee, and I will not enter into the city, I will go after God. 
Likewise in the forty-fourth Psalm, Thy throne, O God, is for Ps : 44, 
irr and ever ; <i .s/v/y tre of righteousness is the sceptre of Thy 7? not 6 " 
kingdom; Thou hast loved righteousness, and hated iniquity; v - 



44 Christ is God, 

TREAT, wherefore God, even Thy God, hath anointed Thee with the 
Ps 45 - oil of gladness above Thy fellows. Likewise in the forty - 
[46,] 10. fifth Psalm, Be still, and know that I am God; I will 
be exalted among the heathen, and I will be exalted in 
Ps. 81, the earth. Likewise in the eighty-first Psalm, They know 

J-04) -] J J 

not"v. )l ^ neither have they understood, they walk on in durk- 
Ps. 67, ness. Likewise in the sixty-seventh Psalm, Sinn unto 

r.-n ~\ A * 

not v. God* &iny praises to His Name, make a way to Him that 

ascendeth into the west, God is His Name. Likewise in the 

John \, Gospel according to Jghn, In the beginning was the Word, 

and the Word was with God, and the Word was God. 

John 20, Likewise in the same the Lord saith unto Thomas, Reach 

27 29 

not v. hither thy finger, and behold My hands ; and be not faithless, 
but believing: Thomas answered and said unto. Him, My 
Lord, and my God. Jesus saith unto him, Because thou hast 
seen Me, thou hast believed; blessed are they that have not 
seen, and yet have believed. Likewise Paul to the Romans; 
llom. 9, I could wish that myself were accursed from Christ, for my 
iiotV. brethren and my kinsmen according to the flesh; who are 
Israelites, to whom pertaineth the adoption, and the glory, 
and the covenant, and tlie giving of the law, and tlie service 
of God, and the promises ; whose are the fathers, of whom as 
concerning the flesh Christ came, who is over all, God blessed 
Kev.2i.yb/- ever*. Likewise in the Revelation, / am Alpha and 
V. Omega, the beginning and the end. I will give unto him 
that is athirst of the fountain of the water of life freely. He 
that overcometh shall inherit these things, and I toil I be his 
God, and he shall be My son. Likewise in the eighty-first 
Ps. 81, Psalm, God stood in the congrigation of the Gods, and judging 
8 ? v 1 " in the midst of Gods. And again in the same place, I have 
ver. 6. 7. said, Ye are Gods ; and all of you are children of the Most 
High; but yu shall die like men. If then they who have 
been righteous, and have obeyed the divine commandments, 
can be called Gods, how much more is Christ, the Son of God, 
God? Thus Himself saith in the Gospel according to John; 
John 10, Is it not written in the law, that I said ye are Gods ? If He 
called them Gods, unto whom the word of God came, and the 
Scripture cannot be broken ; say ye of Him, whom the Father 

e Quoted also for our Lord s divinity 13.) Origen. (ad Horn. lib. vii. 10.) vid. 
by Irenaeus, (Hoer. iii. 16.) Tertullian, Bull. Def. F. N. ii. 5. . 3. 
(in Prax. 15.) Novatian, (de Reg. Fid. 



Christ the Enlinhtener and Saviour of man. 45 

/tath ttani tijied find sent into the world, Thou blasphcmest ; 
bfcatise I MI id I am the Son of God? If I do not the works 
<>f My Father, believe Me not; but if I do, though ye will 
nut believe Me, believe the works, and know that the Father 
is in Me, and I in Him. Likewise in the Gospel according 
to Matthew, And ye shall call His Name Emmanuel, which Mat. i , 
/.v beiiitj interpreted, God with us. v " r 

7. That Christ our God should come, as the Enlightener 
and Saviour of the human race. 

In Isaiah, Be strengthened, ye weak hands, and be raw-is. 35, 
finned, ye feeble knees ; ye who are of a fearful hcqrt, be not 3 ~~~ 6 
afraid; our God will recompense judgment, He will come 
and saw us. Then the eyes of the blind shall be opened, and 
ars nf the deaf shall hear. Then shall the lame man 
as a/i Imrt, and the tongue of the dumb shall be opened; 
fur in the wilderness do waters break out, and a stream in 
the thirsty land. Likewise in the same place, Not an Elder*, Is. 63, 9. 
nor an Any el, but the Lord Himself shall deliver them, be- n 
cause He shall love them, and spare them, and Himself shall 
redeem than. Likewise in the same place; / the Lord God is. 42, 
hare called Thee in righteousness, that I may hold Thine 6 ~~^ 
hand, and I will keep Thee ; and I gave Thee for a covenant 
(>f My pen i >h>, for a light of the Gentiles, to open the eyes of 
the blind, to bring out the prisoners from bonds, and them 
that sit in darkness out of the prison-house. I am the Lord 
</ "/ : that is My Name : My glory will I not give to another, 
nor My praises to graven images. Likewise in the twenty- 
fourth Psalm, Shew me Thy ways, O Lord, and teach me Thy p s . 24, 
I >n!hs, anil lead me unto Thy truth, and teach me ; for Tho 
art (he God <>f my salvation. Whence in the Gospel accord 
ing to John the Lord saitli ; I am the Light of the world ; he John 8, 
thatfollovxth Me shall not walk in darkness, but shall have y 2 not 
the liijht of life. Likewise in that according to Matthew, 
The An ijel Gabriel saidunto Joseph, Joseph, thou son of David, Mat. i, 
fear not to take unto thee Mary thy wife ; for that which^ \} 

not v 

thall be born from her is of the Holy Ghost. And she shall 
briny ft n th a Son, and thou shalt call His Name Jesus; for 
He shall save His people from their sins. Likewise in that 
according to Luke, And Zacharias was filled with the 7/o/yLuke I, 

c^ &f\ 

;legatus, Tertull. in Mar. iv. 22. 9-^^t , Sept. the Vulgate omits it. no 7v 



46 Christ not only God but man, 

TREAT. Ghost, and prophesied, saying, Blessed be the Lord God of 

IIL Israel, for He hath provided redemption unto His people, and 

hath raised up an horn of salvation for us in the house of 

His servant David. Likewise in the same place, the Angel 

Luke 2, said unto the shepherds, Fear not : for, behold, I bring you 

not V. tidings, that unto you is born this day in the city of David 

a Saviour, which is Jesus Christ. 

8. That Christ, having from the beginning been Son of 
God, was yet to be begotten anew according to the flesh. 

Ps. 2,7. In the second Psalm? The Lord hath said unto Me, Thou 

art My Son, this day have I begotten Thee. Ask of Me, and 

I shall (jive Thee the heathen for Thine inheritance, and the 

uttermost parts of the earth for Thy possession. Likewise in 

Lukei, the Gospel according to Luke; And it came to pass, thai, 

noTV. when Elizabeth heard the salutation of Mary, the babe leaped 

in her w>mb ; and she was filled with the Holy Ghost, and 

she spake out with a loud voice, and said, Blessed art thou 

among women, and blessed is the fruit of thy womb. And 

whence is this to me, that the mother of my Lord should 

G*\A,i.come to me? Likewise Paul to the Galatians, But when the 

not fulness of the time was come, God sent forth His Son, born of 

Uohn4,a woman. Likewise in the Epistle of John, Every spirit that 

2^3. not cQjifessetfr f/ ia f J esu s Christ is come in the flesh is of God : 

and he that denieth that He is come in the flesh, is not of 

God, but is of the spirit of antichrist. 

9. That this should be the sign of Christ s nativity, that 
He should be born of a Virgin, both man and God, Son of 
man and of God. 

Is. 7, In Isaiah, The Lord spake again unto Ahaz, saying, Ask 
15< thee a sign of the Lord thy God, in the height above, or in 
the depth beneath; and Ahaz said, I will not ask, neither 
will I tempt the Lord my God. And he said, Hear ye now, 
O house of David; it is not unto you a small contending with 
men, since God supplies a combat; therefore the Lord Himself 
shall give you a sign, Behold, a Virgin shall conceive, and 
bear a Son, and ye shall call His Name Emmanuel. Butter 
and honey shall He eat ; before that He know to choose the 
evil, He shall exchange the good*. This seed God had fore 
st Exchange, commutabit. So also Ire- monly agrees with Cyprian," Fell. i*A 
nseus, (Hser. iii. 21. . 4.) " who com- ir<w Sept. eligere Vulg. choose Eng. Tr. 



that He might be a Mediator. 47 

told should come forth of the woman, which should bruise 
the Devil s head; in Genesis, Then God said unto the serpent Gen. 3, 
Ihou hast clone this, thou art cursed from every kindm* v. 



t>f beasts of the earth. On thy breast and belly shall thou 
creep, and earth shall be thy food, all the days of thy life ; 
ami I will put enmity between thee, and the woman and his 
seed: He shall regard thy head, and thou shalt regard His 
heel. 

10. That Christ is man and God, consisting of either nature, 
that He might be able to be mediator between us and the 
Father. 

In Jeremiah, And He is man, and who shall know Him*? Jer. 17, 
Likewise in Numbers. There shall come a star out of Jacob, , 

Numb. 

and a Man shall arise out of Israel. Likewise in the same 24, 17. 
place, A Man shall come forth of His seed, and shall rule 
many nations : and His kingdom shall be exalted over Agag^ 24, 7-1 
and His kingdom shall be increased, and God brought Him 9> notVt 
out nf Egypt; His glory is as of the unicorn, and He shall eat 
u j> the nations His enemies, and shall take away the marrow 
of their fatness, and pierce the enemy with His arrows. He 
couched, He lay down as a lion, and as a young lion; 
who shall stir Him up / They who bless Thee are blessed, and 
they who curse Thee are cursed. Likewise in Isaiah, 7%els.6i, 
Spirit if the Lord is upon Me, wherefore He hath anointed \ r 2 * E 
Me, He hath sent Me to preach good tidings unto the 
/< / , to heal the broken-hearted, to proclaim liberty to 
the captives, and sight to the blind, to proclaim the acceptable 
year nf the Lord, and the day of recompence. Wherefore in 
the Gospel, Gabriel unto Mary; And the Angel answered and Lukei, 
said unto her, The Holy Ghost shall come upon thee, and the^ no< 
pnwi r nf the Highest shall overshadow thee : therefore that 
I Inly Thing which shall be born of thee, shall be called the 
So/i nf trod. Likewise in the former Epistle of Paul to the 
Corinthians, The first man is of the dust of the earth, the l Cor. 
second Man is from heaven. As is the earthy man, such are Jg^oT" 
they also that ore earthy ; and as is the heavenly, such also v - 
are t/ic hcarcnly; as we have borne the image of the earthy, 
///?>*/ also bear the image of the heavenly. 

h Who shall know him , r/uis cognosce t rome,( in loc.) who however denies it re- 
eum. So Tertull. (adv. Jud. 14.) and Je- fers to our Lord. Inscrutabile (cor) Vulg. 



48 Christ the Son of David. 

TREAT. 11. That Christ was to be born of the seed of David, 

in * according to the flesh. 
2 Sam. In the second Book of Kings, And the ivord of the Lord 

fj e 

1216 ( atne t Nathan^ saying. Go and tell My servant David, 
saith the Lord, Thou shall not build Me an house 



17 3 

ii!_i4. to dwell in, but it shall come to pass, when thy days 
not v. fr e fulfilled, (Did thou shalt sleep with thy fathers, that 
I will set up thy seed after thce, which shall proceed 
out of thy bowels ; and I will establish His Kingdom ; 
He shall build Me an* house for My Name, and I will 
stablish His throne for ever ; and I will be His Father, and 
He S/KI II be My Son, and His -House shall obtain assurance 1 , 
and His Kingdom for evermore in My sight. Likewise in 

Is. 11, Isaiah, And there shall come forth a rod out of the stem 

i *^ 

notV. of Jesse, and a Branch shall grow out of his roots; and the 

Spirit of the Lord shall rest upon Him, the Spirit of icisdom 

find <)f understanding, the Spirit of counsel and might, the 

Spirit of knowledge and of piety, and the Spirit of the fear 

of the Lord shall fill Him. Likewise in the hundred and 

Ps. 13 1, thirty-first Psalm; God hath sworn in truth unto David 

U 32 not himself, and He ivill not turn from it; Of the fruit of thy 

V. belly will I set upon thy throne. Likewise in the Gospel 

Luke 1, according to Luke, And the Angel said unto her, Fear not, 

30 33. j af y ; j or thou, hast found favour with God; behold, thou 

shalt conceive in thy womb, and bring forth a Son, and shall 

call His Name Jesus. He shall be great, and shall be called 

the Son (^f the Highest; and the Lord God shall give unto 

Him the throne of His father David, and He shall reign over 

the house of Jacob for ever, md of His Kingdom there shall 

Rev. 5, be no end. Likewise in the Revelation ; And I saw in the 

right hand of God who sate on the throne, a book written 

not v ** 

within and on the back-side, sealed with seven seals : and I 
saw a strong Angel proclaiming icith a loud voice, Who is 
worthy to receive the book, and to open the seals thereof? 
And no man in heaven nor in earth, neither under the earth, 
was able to open the book, neither to look tlwrein. And 
I wept much, because no man was found worthy to open the 
book, or to look upon it. And one of the Elders said unto me, 

* His house shall obtain assurance, I will settle him, Engl. Transl. 
fidem cvnsfyvehtf #***&*& avrbv Sept. 



Christ came in a humble state. 49 

Weep not : behold the Lion of the tribe of Judah, the Root of 
David hath prevailed to open the book, and to loose the seven 
seals thereof. 

12. That Christ was to be born in Bethlehem. 

In Micah, And thou, Bethlehem, house of Ephrata, art not 
little*, that thou shouldest stand among the thousands of 
Judah ; out of thee shall He come forth unto Me, that is to 
be Ruler in Israel, whose goings forth have been from old 
from everlasting. Likewise in the Gospel : Now when Jesus Mat.2,1 
was born in Bethlehem of Jud&a in the days of Herod the 2> n 
king, behold there came wise men from the east to Jerusalem, 
saying, Where is He that is born King of the Jews ? for 
we have seen His star in the east, and are come to worship 
Him. 

13. That Christ was to come in low estate on His first Advent. 

In Isaiah, Lord, who hath believed our report, and to whom Is. 53, 

1 7 

is the arm of the Lord revealed? We have preached before ~ 



Him as children, as a root in a dry ground. He hath 
no form nor comeliness, we saw Him, and He had no form 
nor beauty : but His form was without honour, and failing 
beyond the rest of men. He was a man under plague, 
and knowing to bear weakness ; for His face was turned 
away, He was dishonoured and not accounted. He bears our 
sins, and suffers sorrow for us ; and we did esteem Him 
stricken, smitten, and afflicted ; but He was wounded for our 
transgressions, He was bruised for our iniquities ; the disci 
pline of our peace was upon Him, and with His bruise we 
are healed. All we like sheep have gone astray, man has 
wandered from his way ; and God hath delivered Him for 
our sins, and because that He was afflicted, He opened not 
His mouth. Likewise in the same, / am not rebellious, i s . 50, 
neither do I contradict. I gave My back to stripes, and My ^y 
cheeks to smiting, I hid not My face from the shame of 
spitting, and God was My helper. Likewise in the same ; is. 42, 
He shall not cry, nor shall any one hear His voice in the^^- 
streets ; a bruised reed shall He not break, and the smoking 
flax shall He not quench, but He shall bring forth judgment 
unto truth. He shall shine forth, and shall not be shaken, 
till He have set judgment in. the earth, and in His Name 

* Not little, and so Matt. 2, 6. Sept. and Vulg. omit not. 

E 



50 He ivas the Righteous. 

TREAT, shall the Gentiles trust. Likewise in the twenty-first Psalm, 
_ IIL But I am a worm and no man, a reproach of man, and despised 
[22,]6 Of the people. All they that saw Me despised Me; they spake 
8. not v. w ithin their lips, and shook their head: He trusted on the Lord, 
let Him deliver Him : let Him deliver Him, seeing lie delighted 
Ps. 21, in Him. Likewise in the same place, My strength is dried up 
not v 5 tike a potsherd, and My tongue cleaveth to My jaws. Likewise 
Zech.s, in Zechariah, And the Lord shewed me Jesus, that great Priest, 
3 ~ 5t standing before the face of the Angel of the Lord, and the 
Devil stood at His right hand to resist Him. And Jesus was 
clothed with filthy garments, and stood before the face of the 
Angel himself, and answered, and spake unto those that stood 
before His face, saying, Take away the filthy garments from 
Him; and He said unto Him, Behold, I have taken away 
thine iniquities: and put on Him an alb, and set ye a fair mitre 
Phil. 2, upon His head. Likewise Paul to the Philippians; Who being 
JUTy in the form of God, thought it not robbery to be equal with 
God; but emptied Himself, and took upon Him the form of a 
servant, and was made in likeness of men ; and being found 
in fashion as a man, He humbled Himself, and became obe 
dient unto death, even the death of the cross. Wherefore God 
also hath exalted Him, and given Him a Name which is above 
every name: that at the Name of Jesus every knee should bow, 
of things in heaven, and things in earth, and of things under the 
earth; and that every tongue should confess that Jesus Christ 
is Lord, in the glory of God the Father. 

14. That He was the Just, whom the Jews should kill. 
Wisd. 2, In the Wisdom of Solomon, Let us lie in wait for the Righte- 
no ~? 2 ous, because He is unacceptable to us, and is clean contrary 
to our doings, and upbraideth us with our offending the law, and 
objecteth to us the transgressings of the law. Heprofesseth to 
have the knowledge of God, andcalleth Himself the Son of God. 
He is made to us for a reproof of our thoughts, He is grievous 
unto us, even to behold: for His life is not like other metis, His 
ways are of another fashion. We are esteemed of Him as empty 
men, and He abstainethfrom our ways asfromjilthiness; He 
praiseth the last end of the just, andmaketh His boast that God 
is His Father. Let us see therefore if His words be true, and let 
us prove what shall happen unto Him. Let us examine Him 
with despitefulness and torture, that we may know His meekness, 



He was the Sheep and the Lamb. 51 

in fi prove His patience. Let w condemn Him with a shameful 
death. Sw// things they did imagine, and ivere deceived; for 
th<>ir nini wickedness hath blinded them, and they knew not the 
rn incuts of God. Likewise in Isaiah, See ye, how the 
ritjhletnts perishcth\ and no man under standeth it; and 
ri<j/il>>niis men are taken away, and no man considercth it. 
For the righteous is taken from the face of unrighteousness, 
and His burial shall be in peace. Concerning this same thing 
it was fore-spoken in Exodns, The innocent and the righteous Ex. 23, 
slay thm( not. Likewise in the Gospel, Judas, led by penitence, ^ at> 27 t 
said to the Chief Priests and Elders, I have sinned, in that I 3 - 4 - 

no t \ * 

have betrayed the innocent blood. 

15. That Christ was a Sheep and a Lamb, who was to be 
killed ; and concerning the Sacrament of His Passion. 

In Isaiah, He was led as a Sheep to the slaughter, and like a Is - 53 > 
Lamb dum b before her shearer, so opened He not His mouth. In no t V. 
His humiliation His judgment was taken away ; and who shall 
declare His generation ? For His life shall be taken from the 
earth ; for the transgressions of My people He was ledunto death, 
> din-ill give Ihe wicked fbr His burial, and the rich themselves 
. lor His death : because He hath done no wickedness, neither was 
there any deceit in His mouth. Wherefore He shall be gainer of 
in/my, and shall divide the spoils of the strong, because His soul 

v delivered unto death, and He was numbered with the trans 
gressors, and Himself bare the sins of many, and was delivered 



for their transgressions. Likewise in Jeremiah, Lord, give Me -ter. J 1, 
knowledge, and I shall know ; then I saw their devices. I was no | y. 
led as a Lamb without malice to the slaughter. They devised 
devices against Me, saying, Come, let us cast the tree into His 
?>ri d m , ami let us blot out His Name from the earth, and His 
Name shall be no more remembered. Likewise in Exodus, God^\. 12, 

2 _ 19 

said unto Moses, They shall take to them every man a sheep not v * 
throughthe houses of their tribes, a sheep without blemish,perfect, 
a male of a year old shall it be unto you. From the lambs and 
,fnnn the goats shall ye take it out, and the whole assembly of the 
children oj* Israel shall kill it in the evening. And they shall 
take of its blood, and place it upon the two side-posts and the 

1 This is applied to our Lord by Justin In So also Justin, (Tryph. 72.) Ter- 

M. (in Apol. 1, 48.) Irempuy, (Ha?r. iv. tullian, (in Jud. 10.) vid. note on Trans- 

:U. . 4.) Tertullian, (in Marc. iii. 22.) lation of S. Cyril, Catech. xiii. 19. 
Jerome, (in loc.) 

K 2 



52 He is the Stone 

TREAT, upper door-postof the houses, wherein they shall eat it; and they 

I]I - shall eat the flesh in that night roast with Jire, and unleavened 

bread with bitter herbs shall they eat. Ye shall not eat of it raw, 

nor sodden with water, but roast with fire; his head with the feet 

and the inner parts. Ye shall Jet nothing of them remain until 

the morning, neither shall ye break a bone thereof; and that 

which remaineth of it until the morning shall be burnt with fire. 

And thus shall ye eat it; with your loins girded, your shoes on 

your feet, and your staff in your hand, and ye shall eat it in 

Rev. 5, haste; it is the Lord s Passover. Likewise in the Revelation, 

n^ V. And I beheld in the midst of the throne and of the four beasts, 

and hi the midst of the Elders, stood a Lamb as it hadbeen slain, 

having seven horns cm ft seven eyes, which are the Spirits of (rod, 

sentforth i)i to all the e<t rth . A ml He came and took the book out 

of the right hand of God that sat upon the throne. And when He 

had taken the book, the four beasts and/our and twenty Eldersfell 

down before the Lamb, having every one of them harps, and 

golden vials full of odours of supplications, which are the prayers 

of the Saints ; and they sung a new song, saying, Thou art ivorthy, 

O Lord, to take the book, and to open the seals thereof , for Thou 

ivast slain, and hast redeemed us by Thy blood, out of every 

kindred and tongue and people and nation ; andhast made us a. 

Kingdom unto our God, and hast made us Priests : and they 

John 1, shall reign on the earth. Likewise in the Gospel, The next day 

29. not j ^ n see (h Jesus coming unto him, andsaith, Behold the Lamb 

of God, and behold Him, which taketh away the sins of the 

world. 

16. That Christ is likewise called a stone. 

Is 28 I n Isaiah, thus saith the Lord, Behold, I lay in the found- 

16. not at ions of Sion a precious Stone, elect, a chief corner Stone, 

honoured; and he thatbelieveth on Him shall not be confounded- 

Ps 117 Likewise in the hundred and seventeenth Psalin, The Stone 

[118,] wh ich the bu ilders refused is become the Head-stone of the corner. 

no |~V This is the Lord s doing, and it is marvellous in our eyes. Th is 

is the day which the Lord hath made; let us rejoice and be glad 

in it. Save therefore, O Lord; O Lord, direct therefore. 

Blessed be He that cometh in the Name of the Lord. Likewise 

Zech 3 i n Zechariah, Behold, I bring forth My Servant, the East is His 

8. 9. not Name ; for the Stone which I have placed before the face of 

Joshua, upon this one Stone are seven eyes. Likewise in Deute- 



which became a Great Mountain. 53 

ronomy, And thou shall write upon stone all this law, very 
plainly. Likewise in Jesus the son of Nave; And he took a no j v ". 
tjreatstone, and sot it up there before the Lord ; and Jesus said 3o&.<u, 
\into the people, Behold, this stone shall be a witness unto us, f or it Qi ^; 
hath heard all the things which were spoken by the Lord, ivhich 
/// hath spoken unto you to-day; andit shall be/or a testimony 
unt<> i/<( at the end of days, when ye shall have departed from 
your God. Likewise Peter in the Acts of the Apostles, Yeg** 
Rulers of the people and Elders of Israel,hear ; Behold, we are not v. 
day examined by you of the good deed done to the impotent 
, by what means he is made whole; be it known unto you all, 
and to all the people of Israel, that by the Name of Jesus Christ 
of Nazareth, whomye crucified, whom Godraisedfrom the dead, 
11 by Him doth this man stand whole before you all, and 
hy none other. This is the stone whichwas setal nought of you 
builders, ivhich is become the head of the corner. For there 
i.s none other Name under heaven given among men, whereby we 
must be saved. This is the stone in Genesis, which Jacob put Gen.28, 
at his head, because Christ is the head of the man ; and ]8 ; no ~ 
in sleep saw a ladder reaching to heaven, at the top of which v - 
the Lord stood, and the Angels ascended on it ; which stone 
he consecrated and anointed, by the sacrament of unction, 
signifying Christ. This is the stone in Exodus, on which Ex. 17, 

12 13 

Moses sat on the top of an hill, when Jesus the son of Nave no j y 
fought against Amalek, and by the sacrament of the Stone, 
and the constancy of sitting, Amalek was overcome by Jesus, 
that is, the Devil was overcome by Christ. This is the great 
stone in the first of Kings, on which the Ark of the Covenant iSam.6, 
was placed, when the kine brought it back in the cart, when v 5 no1 
sent back and rendered up by the aliens. This likewise is the Allo- 
stone in the first of Kings, wherewith David smote the fore- ?>W S 
head of Goliath, and slew him ; signifying that the Devil and tines. 
his servants are smitten down, that is overcome, upon that 1 Sam - 

1 7, 49. 
part of the head, which they have not had sealed; by which not V.* 

seal we are both ever safe, and live. This is the stone which, 
when Israel had conquered the aliens, Samuel set up, andlSam.7, 
called its name Ebenezer, that is, the stone that helpeth. 

17. That this Stone should afterwards become a mountain, 
and fill the whole earth. 

In Daniel, And behold a great Image, and the as pct^^^ 

not V. 



54 The Mountain to which the (j entiles should asce/uf. 

TREAT, of this Imaye was terrible, and it stood erect before thee ; 
1 his head was of fine yold, his breast and his arms of silver, 



his belli/ and his thiyhs of brass, Ms feet part of iron and part 
of clay, until that a stone was cut out of a mountain, without 
the hands of them that cut it ; and smote the Image upon his 
feet that were of iron and clay, and brake them to pieces, and 
the iron and the clay was broken toy ether, and the brass and 
the silver and the yold, and became small like chaff, or like 
dust of the summer threshing floors, and the wind carried 
them away, that no place was found for them ; and the Stone 
that smote the Imaye ^became a great mountain, and filled 
the whole earth. 

18. That in the last times that same mountain should be 
revealed, upon which the Gentiles should come, and by 
which all the just should go up. 

Js. 2, In Isaiah, It shall come to pass in the last days, that the 
not~v mountain of the Lord shall be manifest, and the house of God 
upon the tops of the mountains, and shall be exalted above the 
hills; and all nations shall come over it, and many shall walk 
and say, Come ye, let us yo up to the mountain of the Lord, 
and to the house of the God of Jacob, and He shall teach us 
His way, and we u-ill icalk in it. For out of Sion shall yo 
forth the law, and the word of the Lord from Jerusalem. 
And He shall judge amony the nations, and shall rebuke 
many people ; and they shall beat their swords into plow 
shares, and their spears into pruning-hooks ; neither shall 
they learn war any more. Likewise in the twenty-third 
PS. 23, Psalm ; Who shall ascend into the mountain of the Lord? 

[24 1 

3_6 or who shall stand in His holy place ? He that hath clean 

not v * hands, and a pure heart, who hath not received his life by a 

falsehood, nor sworn deceitfully to his neighbour ; he shall 

receive the blessing from the Lord, and righteousness from the 

God of his salvation. This is the generation of them that 

seek Him, that seek the face of the God of Jacob. 

19. That Christ is a Bridegroom, having the Church for a 
Bride, of whom children should be spiritually born. 

Joel 2, In Joel, Blow the trumpet in Sion, sanctify a fast, call a 

not v. recovering^ gather the people, sanctify the Church, assemble 

the Elders, gather the children that suck the breast ; let the 

Bridegroom go forth of His chamber, and the Bride out of 



Christ the Bridegroom of the Church. 55 

Her closet. Likewise in Jeremiah, And I will take from theS g e ^ r 
cities of Judah and from the streets of Jerusalem the voice of 
the mirthful and the voice of the glad, the voice of the Bride 
groom and the voice of the Bride. Likewise in the eighteenth 
1 Nairn, He is as a Bridegroom coming out of his chamber ; He P^ is, 
rejoiccth as a giant to run his race : His going forth is from 6 . not v. 
the end of Heaven, and his circuit unto the end of it, and 
there is none hid from the heat thereof. Like wise in Revela 
tion, Come, I will shew thee the new Bride, the Lamb s wife : f^* l > 
and he carried me in the Spirit to an high mountain, and at* \. 
shewed me the holy City Jerusalem descending out of heaven 
from God, having the glory of God. Likewise in the Gospel 
according to John, Ye yourselves bear me witness, that I 
unto them who were sent from Jerusalem to me, that I am n0 iV. 
not the Christ, but that I am sent before Him; He that hath 
the Bride is the Bridegroom ; but the friend of the Bride 
groom is he, that standeth and heareth Him, and rejoiceth 
greatly because of the Bridegroom s voice. The mystery 
hereof was shewn in Jesus the Son of Nave, when he was 
commanded to loose his shoe from off his feet, because he was 
not the bridegroom : for it was in the Law, that whosoever 
refused marriage, put off his shoe ; but he wore his shoe, who 
was to be the bridegroom. And it came to pass, when Jesus Josh. 5, 
was by Jericho, that he looked with his eyes, and saw a man not ~\r. 
standing before his face, and holding a sword in his hand, and 
said, Art Thou for us, or for our adversaries ? And He said, I 
am Captain of the host of the Lord ; loose thy shoe from off 
thy feet ; for the place whereon thou standest is holy ground. 
Likewise in Exodus, Moses is commanded to put off his shoe, 
because neither was he the Bridegroom. And the Angel o/*Ex. 3, 

c\ ^? 

the Lord appeared unto him in aflame of fire out of a bush, n ~y 
and he beheld that the bush burned with fire, but the bush 
was not consumed. And Moses said, I will pass over and sec 
this great sight, why the bush is not burnt. But when the 
Lord saw that he came nigh to see, He called unto him out of 
the bush, and said, Moses, Moses. And he said, What is it? 
And He said, Draw not nigh hither, unless thou hast loosed 
thy shoe from off thy feet ; for the place whereon thou 
standest is holy ground. And He said unto him, I am the God 
f if thy father, the God of Abraham, and the God of Isaac, 



56 Christ crucified by the Jews. 

TREAT, and the God of Jacob. This was also made manifest in the 

Gospel according to John ; John answered them, I indeed 

26.27. baptize with water, but there standeth One among you, whom 

notv. ye knoiv not; this is He of whom I said, The Man that 

cometh after me was made before me, whose shoe^s latchet 

I am not ivorthy to unloose. Likewise according to Luke, 

35^37 ^ e * y ur li ns be girded about, and your lamps burning, and 

not v. ye yourselves like unto men that wait for their Lord, when he 

icill return from the wedding, that when he cometh and 

knocketh they may open unto him. Blessed are those servants, 

ic horn the Lord when He cometh shall find watching . Like- 

Rev. 19, wise in Revelation, The Lord God Omnipotent reigneth; let us 

not V. be glad and rejoice, and give honour of glory to Him, for the 

marriage of the Lamb is come, and His utife hath made 

Herself ready. 

20. That the Jews would fasten Christ to the Cross. 

ls.56,2. In Isaiah, / have spread out My hands* all the day unto 

a rebellimis people, and that contradicteth Me, which w-alketh 

in ways that are not good, but after their own wickedness. 

Jer. 11, Likewise in Jeremiah, Come, let us cast the tree into His 

Y r bread, and let us blot out His Name from the earth. Like- 

Deut.28,wise in Deuteronomy, And Thy life shall hang in doubt 9 

66. not frqf ore Thine eyes, and Thou shall fear day and night, and 

shall have none assurance of Thy life. Likewise in the 

Ps. 21, twenty-first Psalm, They pierced My hands and My feet, they 

1622. ^ ave mtm bered all My bones. They look and stare upon Me; 

not V. they parted My garments among them, and have cast lots 

upon My vesture. But Thou, O Lord, put not Thy help far 

from Me ; haste Thee to help Me. Deliver My soul from the 

sword ; Mine only one from the power of the dog. I will 

declare Thy Name unto My brethren ; in the midst of the 

Church will I praise Thee. Likewise in the hundred and 

P. 11 8, eighteenth Psalm, Pierce Thou with nails My flesh, through 

12Q 9 " f ear f Thee. Likewise in the hundred and fortieth Psalm, 



not v. Let the lifting up of My hands be an evening sacrifice. Of 
[141, J2! which sacrifice Sophonias spoke, Fear in the presence of the 
noty. L ora Qod, for His day is at hand; for the Lord hath 

Zepn. I, 

7. notV. n So also Justin M.(Apol. 1.35.) Ter- Tertullian, (in Jnd. 11.) Lactantius, 
tullian, (in Jud. 13.) vid. note on Tr. of (Instit. iv. 18.) Cyril, (Catech. xiii. 19.) 
Cyril Catech. iii. 28. Augustin, (Contr. Faust, xvi.) 

So also Irenceus, ( Ha?r. i v. 10. . 2.) 



The virtue of the Sign of the Cross. 57 

prepared His sacrifice, He hath sanctified them whom He 
huth chosen. Likewise in Zechariah, And they shall look upon /cc. 12, 
Me, whom they have pierced. Likewise in the eighty-seventh v 
Psalm, Lord, I have called all the day upon Thee, I Aaw?p s . 87, 
stretched out My hands unto Thee. Likewise in Numbers, f f A 9 

no i v . 

Not a$ a man is God hung up, nor as the son of man does He Numb. 
suffer threats. Wherefore in the Gospel the Lord saith, As* 1 ** 19 

not V. 

Moses lifted up the serpent in the wilderness, e cen so 



the Son of Man be lifted up ; that whosoever believe th in the H. is. 
Sun may have life eternal. 

21. That in the passion of His Cross and the Sign is all 
virtue and power. 

In Habakkuk, His virtue covered the heavens, and the Hab - 3, 

3 _ c 

earth is full of His praise ; and His brightness is as the not y. 
light, horns shall be in His hands. And there was established 
the virtue of His glory, and He made His love strong ; the 
Word shall go forth before Him, and shall go out into the 
plains before His feet. Likewise in Isaiah, Lo unto us ai 9 .9, 6. 
Child is born, and unto us a Son is given, whose government not v> 
is upon His shoulders ; and His Name is called, the Mes 
senger of a great counsel. By this sign of the Cross Amalek 
also was conquered of Jesus by Moses; in Exodus, Moses Ex. 17, 
said unto Jesus, Choose thee out men, and go out, and stand ^\ 
against Amalek till to-morrow ; behold I will stand on the 
top of the hill, with the rod of God in mine hand. And it 
came to pass, when Moses held up his hands, that Israel 
l> wailed, but when Moses let down his hands, Amalek pre 
vail a L But Moses hands were heavy ; and they took a 
stone, and put it under him, and he sat thereon ; and Aaron 
and Hur stayed up his hands, the one on the one side, and the 
other on the other side, and the hands of Moses were made 
steady until the going down (f the sun, and Jesus discomjitted 
Amalek, and all his people. And the Lord said unto Moses, 
Writ< this for a memorial in a book, and rehearse it in the 
ears of Jesus ; for I will utterly put out the remembrance 
of Amalek from under heaven. 

2-2. That in this sign of the Cross is salvation, to all who 
are marked in their foreheads. 

In Ezekiel, the Lord saith, Go through the midst of Jeru- Ezek. 9, 
salon, nnd set a mn,k upon the foreheads of the men, 



58 Christ not overcome by death. 

TREAT, sigh and that cry, for the iniquities that are done in the 

- midst of them. Likewise in the same place, Go and smite, 

4_!!e. an d do not spare your eyes. Have no pity on old, or young, 

not V. or maid ; slay little children and women, that they may be 

utterly destroyed. But touch not any man, upon whom the 

mark is written, and begin with My holy places. Likewise 
Ex. 12, in Exodus God said to Moses, And the blood shall be to you 
v/ for a token, upon the houses where you are ; and w-hen I see 

the blood, I will protect you, and the plague of destruction 

shall not be among you, when I smite the land of Egypt. 

Rev. 14, Likewise in Revelation, And I looked, and, lo, a Lamb stood 

on the Mount Sion, and with Him an hundred forty and four 

thousand, having His Name and His Father s Na?ne written 
Rev. 22, in their foreheads. Likewise in the same place, I am Alpha 
not V. an d Omega, the first and the last, the beginning and the end. 

Blessed are they that do His commandments, that they may 

have right over the tree of life. 

23. That during His passion there was to be darkness 
at mid-day. 

Amos 8, In Amos, And it shall come to pass in that day, saith the 

not y Lord, the sun shall go down at noon 9 , and the clear day shall 

be darkened ; and I will turn your feasts into mourning, and 

Jer. 15, all your songs into lamentation. Likewise in Jeremiah, She 

Q nnt "V 

that hath borne children is frightened, and her soul hath lan 
guished: her sun hath gone down, while it was yet day, she 
hath been ashamed and accursed ; the residue of them will I 
deliver to the sword, in the sight of their enemies. Likewise 

Mat. 27, in the Gospel, Now from the sixth hour there was darkness 

y * over all the land, unto the ninth hour. 

24. That He would not be overcome by death, nor remain 
in hell. 

Ps. 29, In the twenty-ninth Psalm, O Lord, Thou hast brought up 

$r* My soul from the grave. Likewise in the fifteenth Psalm, 

PS. 15, Thou wilt not leave My soul in hell, neither wilt Thou suffer 

6,]io. Thine Holy One to see corruption. Likewise in the third 

Ps. 3, 5. Psalm, / laid Me down and slept, and rose up again, for the 

not V. Lord helped Me. Likewise according to John, No man taketh 

i&not My life from Me, but I lay it down of Myself; I have power 

P So also Irenffius, (Hser. iv. 33. . Cyril, (Catech. xiii.25. ) 
12.) Tertullian, (in Marc. iv. 42.) 



Christ risen and ascended. 

t(t lay it doiwi, and I have j)ower to take it again. For this 
commandment have I received of My Father. 

25. That He would rise from the dead the third day. 

In Osee, After two days will He revive us, in the third n. 6, 
<l<iy we shall rise* again. Likewise in Exodus, And the Lord n 

_ X-<X 1*70 

said unto Moses, Go down, and testify unto the people, and 10. \\, 
sanctify them to-day and to-morrow, and let them wash their n 
clothes, and let them be ready against the third day ; for on 
the third day the Lord will come down upon mount Sinai. 
Likewise in the Gospel, A wicked and adulterous generation Mat - 12 > 
seckcth after a sign, and there shall no sign be given to it, but no { y. 
the sign of the Prophet Jonas : for as Jonas was three days 
end three nights in the whale s belly, so shall the Son of Man 
be three days and three nights in the heart of the earth. 

20. That after He had risen He would receive all power 
from the Father, and that His power is eternal. 

In Daniel, / saw in the night in a vision, and behold one like Dan - 7 
the Son of man, coming in the clouds of heaven, came to the no [v 
Ancient of days, and stood in His sight, and they who stood 
beside Him brought Him before Him ; and there teas given 
to Him a kingly power, and all kings of the earth, in their 
generation; and all glory shall serve Him; and His power 
is eternal, which shall not pass away, and His kingdom shall 
not be destroyed. Likewise in Isaiah, Now will I rise, saith Is - 33 - 
the Lord, now will I be exalted, now will I be lifted up ; nowuoi v. 
shall ye see, now shall ye understand, now shall ye be con 
founded; the strength of your breath shall be vain, He shall 
consume you with Jire. Likewise in the hundred and ninth 
Psalm, The Lord said unto my Lord, Sit Thou on My right P*. 109, 
hand, until I make Thine enemies Thy footstool. God shall \ U ^ 
send the rod of Thy strength out of Sion: and Thou shall*- v - 
rule in the rnvht of Thine enemies. Likewise in Revelation, 
And I turned to see the voice that spake with me ; and I saw Rev. l, 
seven golden candlesticks, and in the midst of the candlesticks iotV. 8 
One like unto the Son of Man, clothed with a garment down 
to the foot; and girt about the paps with a golden girdle. 
His head and His hairs were white as wool or snow; and 
His eyes were as a flame of fire ; and His feet like fine brass, 
as from a fu nw cc of fire, and His voice as the sound of many 

i So Tertullian, (in Marc. iv. 43.) Jerome, (in 



60 Christ the only way to God. 

TREAT, waters ; and He had in His riqht hand seven stars, and out 

III. 
- of His mouth went a sharp two-edged sword ; and His coun 

tenance was as the sun shineth in his strength. And when I 
saw Him, I fell at His feet as dead; and He laid His right 
hand upon me, saying unto me, Fear not ; I am the First, 
and the Last; I am He that lire tit, and was dead; and, 
behold, I am alive for evermore, and have the keys of death 
and of hell. Likewise in the Gospel the Lord after the re- 
Mat. 28, surrection saith to His disciples, All power is given unto Me 
~~ in heaven and in earth ; go ye therefore, and teach all na 



tions, baptizing them in the Name of the Father, and of the 
Son, and of the Holy Ghost; teaching them to observe all 
things, ivhatsoever I have commanded you. 

27. That it is impossible to come unto God the Father, 
except through Jesus Christ His Son. 

John 14, In the Gospel, I am the way, and the truth, and the life ; 

6. not V. nQ man C Q ine ih unto the Father, hut by Me. Likewise in the 

John 10, same place, 1 am the door; by Me if any man enter in, he shall 

g D< v be saved. Likewise in the same place, Many prophets and 

17. not v . righteous men have desired to see those things which ye see, 

and have not seen them ; and to hear those things which ye 

hear, and have not heard them. Likewise in the same place, 

John 3, He that believeth on the Son hath everlasting life; he that 

believeth not the Son hath not life, but the wrath of God shall 

Eph. 2, abide upon him. Likewise Paul to the Ephesians, And when 

L7 - y 8 - He came, He preached peace to you which ivere those afar 

off, and peace to them which were nigh; because through Him 

we both have access by one Spirit unto the Father. Likewise to 

Rom. 3, the Romans, For all have sinned, and are wanting of the 

not v. 9^ or y Of God ; but they are justified by His gift and grace, 

through the redemption that is in Christ Jesus. Likewise in 

i Peter the Epistle of Peter the Apostle, Christ hath once died for 

not v. our sins, the just for the unjust, that lie might offer us to 

i Peter God. Likewise in the same place, For herein u-as the Gospel 

y 6> not preached also to them that are dead, that they might be raised 

1 John anew. Likewise in the Epistle of John, Whosoever denieth 

2|2 ?r the Son, the same hath not the Father: he that acknow- 

not V. 

ledgeth the Son, hath both the Son and the Father. 

28. That Jesus Christ will come to judge. 

Mai. 4, In Malachi, Behold, the day of the Lord cometh, that 

l,notV. 



Christ shall come again. 61 

bunicth as an oven ; and all the outcasts and all that do 
wickedly shall be stubble, and the day of the Lord that 
1 nnn th shall burn them up. Likewise in the forty-ninth 

Psalm, God the Lord of aods hath spoken, and called the Ps. 49, 

r^mi fi 
earth ; from the rising of the sun unto the going down, out not y.~ 

of Sion is the beauty of His glory. God shall come manifestly, 
our God, and shall not keep silence. Afire shall burn before 
Him, and an exceeding tempest round about Him. He hath 
called the heaven above, and the earth that He may separate 
His people. Gather His saints unto Him, those who make 
His Covenant in sacrifices ; and the heavens shall declare 
His righteousness, for God is Judge. Likewise in Isaiah, 
The Lord God of might shall go forth, and shall break war in i s . 42, 
pieces; He shall stir up strife, and cry out over His enemies 13 - ** 
with strength, I have been silent, shall I ever be silent? 
Likewise in the sixty-seventh Psalm, Let God arise, and letPs.67, 



His enemies be scattered; let them also that hate Him 

J not V. 

before His face. As smoke vanisheth, let them vanish ; as 
wax melteth before the face of fire, so let sinners perish 
before the face of God; and let the righteous be glad and 
rejoice in the sight of God ; and let them be glad with joy - 
fulness. Sing unto God, sing praises to His Name ; make a 
way to Him that ascendeth into the west, God is His Name. 
They shall be put to confusion before the face of Him who is 
Father of the orphans, and Judge of the widows. God is in 
His holy place, God who maketh men to dwell with one mind 
in an house, bringing forth them that are bound with might, 
them also thut provoke unto anger, who dwell in tombs. God y 
u-hen Thou whitest forth in the sight of Thy people, in passing 
into the desert. Likewise in the eighty-first Psalm, Arise, Op s . 81, 
God, judge the earth, for Thou shalt dispossess among all t 8 ^ 8 - 
nations. Likewise in the Gospel according to Matthew, Mat. 8, 
What have we to do with Thee, Thou Son of David? Why 29 
art Thou come hither to punish us before the time ? Likewise 24** 
according to John, The Father judgeth nothing, but hath v - 
given all judgment unto the Son, that all men should ho 
the Son, even as they honour the Father. He that honoureth not v - 
not the Son, honoureth not the Father which hath sent Him. 
Likewise in the second Epistle of Paul to the Corinthians, 2Cor<5 
HV ntxf nil o f ,)i(>or before thr judgment-wot of Christ, that ** 

V 



Christ to reign as a King for ever. 

TREAT, every one may receive the due things of his body, according 
to those things which he hath done, whether they be good or 
bad. 

29. That Jesus Christ will reign as a King for ever. 

Zech. 9, in Zechariah, Tell ye the daughter of Sion, Behold, thy 

King cometh unio thee, just, and having salvation, meekt 

sitting upon an ass that hath not been lamed. Likewise in 

Is. 33, Isaiah, Who will declare to you that eternal place? he that 

not V. * wGttoM righteously, and holdeth back his hands from gifts, 

stopping his ears that he hear not the judgment nj blood, and 

shutting his eyes that he see not unrighteousness; he shall 

dwell in the high cavern of the strong rock ; bread shall be 

given him, and his witer shull be sure; ye shall see the King 

Wai. i, i n . jfi s glory. Likewise in Malachi, I am a great King, saith 

V. the Lord, and My Name is illustrious among the heathen. 

Ps. 2, 6. Likewise in the second Psalm, / am set as a King by Him 

upon His holy hill of Sion, declaring His command. Like- 

Ps. 21, wise in the twentieth Psalm, All the ends of the world shall 

,?* . be reminded, and shall be turned unto the Lord ; and all the 

.co. not 

V. kindreds of the nations shall worship in Thy sight ; for the 
Kingdom is the Lord s, and He shall rifle over all nations. 
Ps. 23, Likewise in the twenty-third Psalm, Lift up your gates, ye 
7io. princes, and be ye lifted up, ye everlasting gates, and the 
not V. ji n g of glory shall come in. Who is this King of glory? 
The Lord strong and mighty ; the Lord mighty in battle. 
Lift up your gates, ye princes, and be ye lifted up, ye ever 
lasting gates, and the King of glory shall come in. Who is 
this King of glory ? The Lord of hosts, He is the King of 
Ps - 44, glory. Likewise in the forty-fourth Psalm, My heart is 
i__4. breathing forth a good discourse, I say the things which I 
not v - have to the King. My tongue is the pen of a writer readily 
writing; Thou art lovely in beauty above the sons of men; 
grace is poured out in Thy lips, wherefore God hath blessed 
Thee for ever. Gird Thee with Thy sword upon Thy thigh, 
O Thou most Mighty, bend Thyself, and move on, to Thy 
grac-iotfsness and Thy beauty, and reign because of truth and 
meekness and righteousness. Likewise in the fifth Psalm? 
Ps. 5, 2. My King and my God, since unto Thee will I pray, in the 
morning shalt Thou hear my voice; in the morning will I 
attend on Thee, and contemplate Thee. Likewise in the 



Christ a Conqueror. 63 



ninety-sixth Psalm, The Lord hath reigned; let the 
rejoice; let the many isles exult. Likewise in the forty- [, ot v . 
fourth Psalm, Upon thy right hand did stand the Queen in Ps. 44, 
golden raiment, in a garment of many colours. Hearken, O^_\\ 
Daughter, and consider, and incline Thine ear; and forget** V. 
Thine mm people, and Thy father s house; for the King hath 
faired T/uj beauty, for He is Thy Lord God. Likewise in 
the seventy-third Psalm, But God is our King before the Ps. 73, 
inn-Id, He hath wrought salvation in the midst of the earth. ^ ^ 
Likewise in the Gospel according to Matthew, And when Mat. 2, 
Jesus was born in Bethlehem of Judah, in the days of Herod y 
t/te King, behold wise men from the east came to Jerusalem, 
saying, Where is He that is born King of the Jews ? For we 
have seen His star in the east, and are come to worship Him. 
Likewise according to John, Jesus said, My Kingdom is wof JohiH, 
of this world ; if My Kingdom were of this world, then would ^ y. 
My servants be troubled, lest I should be delivered to the Jews ; 
hut now is My Kingdom not from hence. Pilate said, Art 
Thou then a King ; Jesus answered, Thou saycst ; for I am 
i King? I was born to this end; to this end came I into the 

//V, that I should bear witness to the truth. Every one that 
i.s of the truth heareth My voice. 

30. That Jesus Christ is both Judge and King. 

In the seventy-first Psalm, O God, give Thy judgment to 
King, ami Thy justice to the King s Son. To judge 



jtle in righteousness. Likewise in Revelation, And I saw Rey - 19 > 
heaven opened, and behold a white horse, and He that ~ 



Hint was called Faithful and True, and He judge th 
righteousness and justice, and makcth war. And His eyes 
\i-<>rc as a Jlame of fire ; and on His head were many diadems, 
and He bare a name written, known to none other but to 
Himself. And He was clothed with a vesture sprinkled with 
blood ; and His Name is called the Word of God; and the 
armies which are in heaven followed Him upon white horses, 
dotheil in linen white and clean ; and out of His mouth went 
forth a two-edged sword, that with it He should smite the 
)iations ; which He shall rule with a rod of iron, and He 
shall tread the wine-press of the wine of the wrath of God 
Almighty. And He hath on His vesture and on His thigh 
" Name written ; King (>f Kings, and Lord of Lords. Like- 



64 Christ to be our Judge. 

TREAT, wise in the Gospel, When the Son of Man shall come in His 
-^- glory, and all the Angels with Him, then shall He sit in the 
3i 46. (A rone of His glory. And before Him shall be gathered all 
not v - nations, and He shall separate them one from another, as a 
shepherd divideth the sheep from the goats ; and He shall set 
the sheep on His right hand, and the goats on the left. Then 
shall the King say unto them that shall be on His right hand, 
Come, ye blessed of My Father ; receive the Kingdom, which 
was prepared for you from the beginning of the world ; for I 
was an hungered, and ye gave me meat ; I was thirsty, and ye 
gave Me drink ; I was a stranger, and ye took Me in ; naked, 
and ye clothed Me ; sick, and ye visited Me ; I was in prison, 
and ye came unto Me. Then shall the righteous answer Him, 
saying, Lord, when saw we Thee an hungered, and fed Thee ? 
thirsty, and gave Thee drink ? or when saw we Thee a 
stranger, and took Thee in ? naked, and we clothed Thee ? or 
when saw we Thee sick and in prison, and we came unto 
Thee ? And the King shall answer and say unto them, Verily 
I say unto you, in as far as ye did it to one of the least of these 
My brethren, ye did it unto Me. Then shall He say unto 
them who shall be on His left hand, Depart from Me, ye cursed^ 
into everlasting fire, which My Father hath prepared* for the 
Devil and his angels ; for I was an hungered, and ye gave 
Me no meat ; I was thirsty, and ye gave Me no drink ; I was 
a stranger, and ye took me not in ; naked, and ye clothed Me 
not ; sick and in prison, and ye visited me not. Then shall 
they also answer, saying, Lord, when saw we Thee an hungered, 
or athirst, or a stranger, or naked, or sick, or in prison, and 
did not minister unto Thee? And He shall answer them, 
Verily I say unto you, in so far as ye did it not to one of 
the least of these, ye did it not to Me : and these shall go 
away into everlasting burning, but the righteous into life 
eternal. 

q Quern paravit Pater meus. So Ire- Greek MSS. and the ancient Italic, 
ngeus (Hser. iii. 23. . 3.) and some 



PREFACE 

TO THE THIRD BOOK. 

Cyprian to my son Quirinus greeting. 

With that faith and devotedness which you manifest toward 
the Lord God, you asked me, most dear son, to extract, for 
your instruction, from the Holy Scriptures, certain points 
which bore upon the religious discipline of our school. Sects?. 
Your \\ : *li was to peruse the divine writings, in a succinct 
method ; that so a mind which has given itself to God, not 
wearied by the length or number of volumes, but instructed 
out of a breviary of heavenly precepts, may have store whole- brevi- 
some and large, for the nurturing of its memory. And because 
I owe an affectionate attention to your wishes, I have done 
that for which you asked, and have given myself labour for 
once, lest you should have labour always. So far then as my 
poor ability could compass, I have gathered together some 
precepts of the Lord and precedents divine ; which will be 
convenient and instructive to the reader, since a few passages 
laid within shortened space, may be read with more speed, 
and gone over oftener. Dearest son, it is my wish that 
all health may ever attend you. 



ano. 



Hen ds <>f tlip third Book. 

1. On the benefit of works and mercy. opeiis. 

2. In charity and alms, though through smallness of means 
the act be less, yet that the will is sufficient. 

3. That love and brotherly affection is to be religiously and agapen. 
stedfastly exercised. 

F 



66 Duties and graces oj the Christian. 



TREAT. 4. \\^ must glory in nothing, because nothing is our own. 

5. That humility and quietness must be kept hold on in 
all things. 

6. That all good and just men have more trouble, but 
ought to bear it because they are being tried. 

7. That \ve must not grieve the Holy Spirit, whom we 
have received. 

S. That anger must be conquered, lest it force us to sin. 

9. That brethren ought to bear one another up. 

10. In (iod alone are we to trust, and in Him to glory. 

11. That he who has attained unto i aith, having put 
off the old man, ought to think only of heavenly and spiritual 
things, and lean not towards a world which he has now 
renounced. 

12. That we must not swear. 

13. That we must not curse. 

14. That we must never murmur, but concerning all things 
which befal, must bless God. 

15. To this end that men are tried by God, that they may 
be proved. 

16. Of the benefit of Martyrdom. 

17. That those are less things which we suffer in this 
world, than is the reward which is promised. 

18. That nothing is to be preferred to the love of God and 
Christ. 

19. That we must obey not our own will, but that of God. 

20. That fear is the foundation and ground of hope and 
faith. 

21. That we must not rashly judge concerning another. 

22. When we have suffered an injury, it must be remitted 
and forgiven. 

23. We must not return evil. 

24. That it is impossible to come unto the Father, except 
through His Son Jesus Christ. 

25. That except a man be baptized and born again, he 
cannot come to the kingdom of God. 

26. That to be baptized and to receive the Eucharist is a 
opere.i. little thing, unless a man improve in deeds and works. 
ritable" 27. That the baptized also loses the grace he has been 
works.! a d m itted to, except he keep innocency. 



Duties and graces of the Christian. 67 

28. That remission cannot be to him in the Church, whose 
sin is against God. 

J!>. Concerning the hatred of the Christian Name, it was simply 

i , 1*1 norainis. 

before prophesied. 

30. What a man lias vowed to God, he must pay quickly. 

31. That he who believeth not, is already judged. 

32. On the benefit of virginity and continency. 

33. That the Father judgeth nothing, but the Son : and 
that the Father is not honoured by him, by whom the Son is 
not honoured. 

34. That the believer ought not to live like the Gentile. 

35. That God is to this end patient, that we may repent us 
of our sin, and be reformed. 

30*. That a woman ought not to be secularly adorned. 

37. That the believer ought not to be punished for other 
offences besides his Name. nomen. 

3^. That the servant of God ought to be innocent, lest he 
fall into secular punishment. 

39. That the example of living is given to us in Christ. 

40. That works must not be done boastingly or withoperan- 
noise. dum - 

41. That we must not speak idly and jeeringly. 

42. That faith altogether profits, and that we are able to do, 
in proportion as we believe. 

13. That he can immediately obtain, who truly believes. 

44. That when the faithful have a matter against one 
another, they ought not to make use of a Gentile judge. 

45. That hope is of things future ; and that therefore the 
U liever in those things which are promised, ought to be 
patient. 

i<> . That a woman ought to be silent in the Church. 

47. That it comes from our sin and deservings that we 
are troubled, and do not feel the help of God in all things. 

48. That we must not take usury. 

49. That even enemies are to be beloved. 

50. That the Sacrament of Faith is not to be pro 
faned. 

51. That none ought to extol himself in his work. operc 

52. That the liberty of believing or not believing is placed suo 

in five efeoice, 

r 2 



68 Duties and graces of the Christian. 

TREAT. 53. Thai God s secrets cannot be seen through, and the re - 

fore our faith ought to be simple. 

51. That none is without filth and without sin. 

55. That we must please, not men, but God. 

56. That none of those things that are done is unseen by 
God. 

57. That the believer is made better, and reserved. 

58. That none ought to be made sad by death, since in 
living there is trouble and peril, in dying peace and certainty 
of resurrection. 

59. Concerning the idols, which the Gentiles think gods. 

60. That too great lust of food is not to be sought after. 

61. That the lust of gain, and money, are not to be sought 
after. 

6-2. That marriage is not to be made with Gentiles. 
63. That the sin of fornication is a grievous sin. 
(>4. What are those carnal things, which beget death ; and 
what those spiritual, which lead to life. 

65. That all sins are put off in Baptism. 

66. That the Discipline of God in Church precepts is to be 
observed. 

67. That it is foretold, that they would despise whole 
some Discipline. 

68. That we must withdraw from him who lives disorderly, 
and contrary to Discipline. 

69. That the kingdom of God is not in the wisdom of the 
world, or in eloquence, but in the faith of the Cross, and 
virtuousness of conversation. 

70. That we must obev Parents. 

w 

71. Neither ought fathers to be bitter toward their children. 

72. That slaves when they have believed, ought the more 
to obey their masters according to the flesh. 

73. That masters ought to become more mild. 

74. That all widows who are approved are to be honoured. 

75. That each person should chiefly take care of them who 
belong to himself, and especially of believers. 

76. That one who is older is not to be rashly accused. 

V 

77. That he who sins is to be publicly rebuked. 

78. That we must not speak with heretics. 

79. That innocency asks with confidence, and obtains. 



Duties and y races of the Christian. 69 

That the devil lias no liberty against man, unless God 

permit. 

^1. That payment must quicklj- be made to the hireling. 
H*2. That divination is not to be used. 
83. That the corner of the head is not to be rounded. 
* 1. That the beard is not to be plucked* 

85. That we must rise up, when Bishop or Presbyter 
comes. 

86. That schism must not be made, even though he who 
secedes remain in one faith and in the same tradition. 

87. That the faithful ought to be simple as well as prudent. 

88. That a brother must not be defrauded. 

89. That the end of the world comes suddenly. 

90. That the wife is not to separate from her husband ; or 
if she separate, is to remain unmarried. 

91. That every one is so much tempted, as he is able to 
bear. 

92. That not whatsoever is lawful is to be done. 

93. It is foretold that heresies should be. 

9-1. That the Eucharist is to be received with fear and 
honour. 

95. That we must company with the good, and avoid the 
wicked. 

96. That our works must be in deeds, not in words. dum" 

97. That we must hasten to Faith, and to the attainment simply 

c T * consecu- 

of baptism. tionem 

98. That the catechumen ought now to sin no more. 

99. That judgment will be according to the times; either 
>{ equity, before the Law ; or after Moses, of the law. 

100. That the grace of God should be given freely. 

101. That the Holy Spirit hath often appeared in fire. 
10*2. That all good men ought willingly to hear reproof. 

103. That we must withhold from much speaking. 

104. That we must not lie. 

105. That they are oftentimes to oe corrected, who err in 
domestic duty. 

106. That when injury has been received, patience is to be 
kepi, and vengeance to be left to God. 

107. That we must not speak detractingly. 

That we must not lay snares against a neighbour. 



70 Duties and (/races of the Christian. 

TREAT. 109. That the sick arc to be visited. 

110. That backbiters are accursed. 

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

112. That a heavier judgment is upon those, who in this 
world have had more power. 

113. That the widow and the orphans ought to be pro 
tected. 

114. That while any is in the flesh, he ought to make 
exomolo- Confession. 

115. That adulation is pernicious. 

116. That God is more loved by him, to whom in Baptism 
more sins are forgiven. 

117. That we have a hard combat against the Devil, and 
that therefore we ought to stand firmly, that we may be able 
to overcome. 

118. Concerning Antichrist, that he will come in man s 
nature. 

119. That the yoke of the law was heavy, which is cast off 
by us ; and the yoke of Christ is light, which is put on by us. 

120. That we are to be instant in prayers. 



BOOK III. 

I. On the benefit of works and mercy. 

J. 58, In Isaiah, Cry, He saith, aloud and spare not ; lift up thy 
not" v. v* ce like a trumpet, shew My people their transgressions, and the 
house of Jacob th<>ir sins. They seek Me daily, and delight to 
know My ways, as a nation that did righteousness, andforsook not 
the ordinance of God? they ask of Me now a just judgment, and 
desire to approach to God, saying, Wherefore is it that we 
have fasted, and Thou hast not seen? We have humbled our 
souls, and Thou hast not known ? For in the days of fasting 
are found your pleasures, for either ye goad down them who 
are subject to you, or fast for judgments and strifes, or smite 
your neighbours with fists; wherefore do ye fast unto Me, 
that this day your voice should be heard in clamour ? This 
fast I have not chosen, except a man humble his soul. And 
though thou shall bend thy neck like a i ing, and spread sack 
cloth and a^shes under, neither so shall it be called an accepted 



The benefit of mercy. 71 

fast. / hare tint chosen such a fast, saith the Lord; but 
Inose wry ban<l nf u-irkedness, undo the bindings of violent 
trafficking* ; Iff <j<> the harrassed to rest, and scatter abroad 
vv // -unjust bund; break thy bread to the hungry, and briny 
the i t,x>r without shelter into thine house. When thou seest 
the naked, clothe him ; and despise not them of thy seed in 
thy household. Then shall thy light break forth in season, 
i ml thy raiment shall arise quickly ; and righteousness shall 
go before thee, and the glory of God shall surround thee. 
Then shall thou call, and God shall hear thee: whilst thou 
a rt yet sneaking, He shall say, Here I am. Concerning this 
same thing in Job ; / kept the needy from the hand of the Job 29, 
fioirerftil, ami he I /ted the orphan who had none to aid him. 15] } Q\ 
The numth of the widow blessed me, for I was the eye of the not v - 
blind, foot also was I to the lame, and father to the weak. 
Concerning this same thing in Tobias; And I said to my 



To/rias, Go, and bring what poor man soever thou shalt find 
nut of our brethren, who yet hath God in mind, with his 
heart ; hint briny, and he shall cat this dinner together 

an ; behold, I aicait thee, my son, until thou earnest- 
I ,ik(j\visc in the same place ; All the days of thy life, my son, Tobit 4, 
h<n-e God in mind, and be unwilling to transgress His com- ^ \ lt 
ittit/idinents. Do justice all the days of thy life, and #<?not V. 
n nir ill ing to walk in the way of unrighteousness ; for if thou 
lent truly, there will be respect of thy works. Give alms of 
thy substance, and be unwilling to turn away thy face from 
any pour man ; so shall it be that neither the face of God will 
l>e turned away from thee. As thou hast, my son, so do; if 
Ihon /tasl an abundant substance, give the more alms of it ; 
if thon hast little, communicate of that little ; and be not 
ir/ien I/ton f/icrttf ahns; thou layest up for thyself a 

reu*anl aijainxt the day of necessity ; for alms doth 
from death, and suffereth not to go into darkness. 
Alms /.v a gn td office, in all who do it in the sight of the Most 
High (i oil. Concerning this same thing in Solomon fnProv. 
Proverbs : He that hath pity upon the poor, lendeth unto fhe no ^y t 



Likewise in the same place; He that giveth unto M<? prov - 
never lark ; but he that turneth away his eye, shall ^ \ 



l>e in ,,,,1,-h penury. Likewise in the same place ; By 

and faith sins r<- /mrge<l. Likewise in the same place ; not V. 



72 The benefit of mercy. 

TREAT. If thine enemy hunger, feed him, and if lie thirst, give him 
IIL drhtk ; fnr this doing, thou shall heap lire coals upon his 
25,21. head. Likewise in the same place; As water quencheth 
not V. fire, so alms quencheth sift. In the same in Proverbs; Say 
30 S n t> *-> und-coMd again, to-morroic I will give fhee, when thou 



not V. canst immediately do good ; for thou kwncest not what may 
23 r .not happen on the morroir. Likewise in the same place; Whoso 
V. Btoppeth his cars, Jest he hear the weak ; he also shall call 
Prov.2i, ? Qn Q. O( I an( i t/ icrc w ni jj G nO )ie who will hear him. Like- 

Ji>. not 

V. wise in the same place ; He who walketh without reproach 
? rov y\/^ righteousness, leaveth blessed children. In the same in 

7. notV. 

Ecclns. Ecclesiasticus ; My son, if thou hast, do good by thyself, and 

14, 11. bfijifj ( I LI ,> oblations to God: reincinber th<tt (tea tit delaucth 

not V. 

Ecclus. nnt - Likewise in the same place ; Shut up alms in the heart 

29, 12. o j ij lC poor, and this will entreat for thee from all evil. 
Concerning this same thing in the thirty-sixth Psalm ; 
Ps. 36, t na t mercy conveys blessing also to posterity ; / have been 
and am old, and I have not seen the righteous forsaken, 



nor his seed begging bread. All the day he is merciful, and 

lendeth ; and his seed is in blessing. Concerning this same 

Ps. 40, tiling in the fortieth Psalm ; Blessed is he that considereth 

r A iii 

not V. the poor and needy; the Lord shall deliver him in the evil 
Ps. 111, day. Likewise in the hundred and eleventh Psalm ; He hath 
9 . n ot v .dispersed, he hath given to the poor, his righteousness will 

abide from generation to generation. Concerning this same 
llos. 6, thing in Osee ; / desire mercy more than sacrifice*, and 
nQi ^ T knowledge of God, more than whole burnt offerings. Con 

cerning this same thing in the Gospel according to Matthew; 

Mat. 5, Blessed are they irhich do ^amger and thirst after righteous* 

ness ; for they shall be filled. Likewise in the same place; 

Mat. 5, Blessed are the merciful, for they shall obtain mercy. Like- 

Mat. 6, w ise in the same place; Lay up for yourselves treasures in 



20.21. heaven, where neither moth nor rust doth corrupt, and where 

not V. 

thieves break not through and steal* For where thy treasure 

A, there will thy heart be also. Likewise in the same 

Mat. is, place; The kingdom of heaven is like unto a merchantmen, 

AKAR 

not v. see ^ n( J goodly pearls ; and when he had found a pearl of 
price, he went, and sold all that he had, and bought it, 



1 More than, magis qunm. 3 Sufflotv is in St. Matth. after the Hebrew. 
one reading of the Sept. eu fvr .a.v is 



The benefit of mercy. 

That even a small deed of charity profits ; in likewise the 

tame place; Aadk* /> *//"// 9e to drink to one f thcSG ^^ 

I,,, si a CUp <>J cold miter in the name of a disciple, verily / v . 

saif unto yon, his reward shall not perish. That alms is to 

be refused to none; in likewise the same place; Give to Mat, 5, 

try one that asketh thee, and from him that would borrow, v * 
turn not thon away. Likewise in the same place; 7f MOM Mat. 19, 
iritt come to life, keep the commandments. He saith unto not y 
//////, Which? Jesus sailh unto him,, Thou shalt not kill ; 
thon shalt not commit adultery ; thou shalt not bear false 
iritness; honour thy father and mother; and, Thou shalt 
love thy neighbour a* thyself. The young man saith unto 
Hint. Ml these have I kent ; what lack I yet? Jesus saith 
tin t<> him, If thon wilt be perfect, go and sell all that thou 
hunt, <nid f/ire to the poor, find thou shalt have treasure in 
her< ,i ; "nd come, follow Me. Likewise in the same place ; 
}\ hen the X-ni of Man shall come in His majesty, and all ^^* 
the An ye Is with Him, then shall He sit in the throne of His not V. 
ylory, <md all nations shall be gathered before Him. And 
He shall separate them one from another, as a shepherd 
dirideth the sheep from the goats; and He shall place the 
sheeft on His right hand, and the goals on the left. Then 
shall the King say unto them that are on His right hand, 
Come, ye blessed of My Father, receive the kingdom which 
was prepared for you from the beginning of the world ; for 
I was an h ting red, and ye gave Me meat ; I was thirsty, and 
ye gave Me drink; I was a stranger, and ye took Me in; 
linked hut ye covered Me ; I was sick, and ye visited Me ; I 
j/v/.v i/i prison* nnd ye cainc unto Me. Then shall the righ- 
H-fr Him, saying, Lord, when saw we Thee an hun- 
l fed Thee > Thirsty, and gave Thee drink ? When 
;ir we Thef ff .stranger, and took Thee in? Naked, and we 
Thee f Or if/ten fif/ir ice Thee sick and in prison, 
we came unto Thee? And the King shall answer and 
say unto them, Verily I say unto you, In as far as ye did it 
unto one nf the least of th<>se My brethren, ye did it also unto 
Me. Theu shall He say unto them which are on His left 
hand, ])i i / //7 _f/-ni)i Me, ye cursed, into everlasting fire, 
whic]i My Fatlx-r hath prepared f Of t/te Deci I and hi* angels. 
/ jn/.v n^ hung red. a ml i/r> gave Me no meat ; I 



74 The benefit of mercy. 

TRKAT. thirsty, and ye gave Mo no drink ; I ivas a stranger, and ye 
- took Me not in; I was nuked, and yc clothed Me not; sick 
and in prison, and ye visited Me not. Then shall they also 
answer, saijing, Lord, when saw we Thee an hungred, or 
thirsty, or a stranger, or naked, or sick, or in prison, and did 
not minister unto Thee? And He shall answer them, Verily 
I say unto you, In so far as ye did it not to one of the feast 
of these, ye did it not to Me; and these shall go away info 
everlasting burning, but the righteous into life eternal. Con 
cerning this same thing in the Gospel according to Luke ; 

Luke 12, Sell that ye haw, and f/ire alms. Likewise in the same 

33 not 

V. place ; He that made tit at which is irit/nn, made also that 



is without. But give alms, and, behold, all things arc 
not V. clean unto you. Likewise in the same place ; Behold, the 
Luke 19, half of my substance I give to the poor ; and if anywise I 
not V. hare defrauded any, I restore four-fold. And Jesus said, 
that salvation is t/iis day wrought t f ) this house, since he also 
is a son of Abraham. Concerning this same thing, Paul in 
2 Cor. his second Kpistle to the Corinthians ; Let your abundance 
not v s ll l j l j ty their want, that their abundance also may be a supply 
for your want ; that there may be equality ; as it is written, 
He that had much, had nothing over ; and he who had little, 

2 Cor. had no lack. Likewise in the same place ; He which soweth 

9 6. 7 

not V. sparingly, shall reap also sparingly ; and he which soweth in 

bountiful ness, shall reap also ivith bountif illness. But let 

every one, as he has purposed in his heart; not sorrowfully 

or of necessity, for God loveth a cheerful giver. Likewise in 

2 Cor. the same place ; As it is written, He hath dispersed, he hath 

V. given to the poor ; his righteousness renwineth for ever. 

^ Cor. ILikewise in the same place; Now He that ministereth seed 

y *. ^ 11. 

not V. to the sower, shall both supply bread to eat, and shall multiply 
your seed, and shall increase the growth of the fruits of your 
righteousness ; that in all things ye may be enriched. Like- 

2 Cor. wise in the same place; The administration of this service 

not v hulk n t on ty supplied the want of the saints, but hath 
abounded by much thanksgiving unto God. Concerning this 

l John same thing in the Epistle of John ; Whoso hath this world s 

o i nr 

not v ( Jd, and seeth his brother in need, and shutteth his bowels 
from him, how dwelleth the love of God in him? Concerning 

12 14. this same thing in the Gospel according to Luke; When 
not V. 



The duty of brotherly affection. 75 

thon <nak, *t a dinner or (i <ini>i>er, call not thy /fiends nor 
i>reth,-en nor nei j/ilxnirs, nor the rich, lest perchance they <*l*o 
?>i<l //tec iKjuin, "/id a recotni>e,ice be made thee. But when 
l/iou innkext a feast, call the poor, the weak, the blind and 
lame, and Ihoa shalt he blessed; for they cannot recompense 
thee, but thou shalt be recompensed in the resurrection of the 

just. 

2. In charity and alms, though through smallness of 
means the act be less, yet the will is sufficient. 

In the second Epistle of Paul to the Corinthians; & 
there be ready /////, // is acceptable according to that a man uo ; y/ 
hath, >ot arrorifiixj to that a man hath not; and not to others 
an fv/\ /////, but to yon a burdening. 

-i. That love and brotherly affection is to be religiously 
and stedfastly exercised. 



in Malachi; Hath not one God created us ? Is there MO/ Mai. 2, 
one Fa the f of us all / why hare ye surely deserted every one y. 
his brother? Concerning this same thing according to 
John; Peace I leave to you; My peace I (jive unto you. John 14, 
Likewise in the same place; This is My commandment, ^ 
that ue love one another, as I have loved you. Greater love John 15, 

12 13 
hath no man than this, that a man lay down his life for 



friends. Likewise in the Gospel of Matthew; Blessed are Mat.5,9. 
the peaceable , for they shall be called the children of God. 
Likewise in the same place; Verily I say unto you, that if ^^ 
tiro / you shall atj.-ee on earth, as touching any thing that not V. 
i/f xhal! a*k, it sliall be done to you of My Father which is in 
/tea ff j/. For irhrrerer two or three arc yatlicrcd together in 
MI/ \<iic, I am with them. Concerning this same thing 
Paul in his first to the Corinthians; And I, brethren, could \ Cor.3, 

> n o 

not speak tin to i/oti (is unto spiritual^ but ax unto carnal ; * 



n , t 



i>> (7//-/V/ I fed yon ////// milk, not with meal ; for 
!/ u-ere yet little, ye were not able to bear it, neither 
,foic are i/e aole ; for ye arc yet carnal. For whereas there 
/.v i Htmi j \juu fiiuildlin,; / md strife and divisions, are ye not 
//"/, ami walk <(fter ma n? Likewise in the same place; 

I /tace all faith, so that I can remove mountains, j^ or 



have it<>! rhnrity, I am noth uuj. And thonyh I distribute* 2 - 8 

"// )ny ij xiil* /// /. ,i,jil ihmi jh I (jice nit/ hoili/ to hum, and* 



kave not charity, I profit nothing, ( /miity /.v nf f/reat soul* 



l4 



76 Nothing is oars to glory in. 

TREAT. charity is bountiful, charity cnvieth not, charity dealeth not 

- 1- vainly, is not puffed up, is not irritated, thinketh not evil, 
rejoiccth not in. iniquity, but rejoiceth in the truth. Is 
content with all things, believeth all things, hopeth all things, 
cndurctli all things. Charity shall never fail. Concerning 

Gal. 5, this same thing to the Galatians; Thou shalt love thy neigh- 
bour as thyself; but if ye bite and accuse one another, take 
heed that ye be not consumed one of another. Concerning 

l Johns, this same thing in the Epistle of John; In this the children 
i?* of God are manifest, and the children of the Devil. Whoso- 

n or v % 

ever is not righteous is not of God; neither fie that loveth not 
his brother. For he that hatelh his brother is a murderer ; 
and ye know that no murderer hath eternal life abiding in 
Mohnljiim. Likewise in the same place; If a man say that He 
y no1 loveth God, ami hafcth his brother, he is a liar ; for he that 
loveth not his brother whom he seetlt, how can he love God^ 
whom he seetli not? Concerning this same thing in the 
Acts 4, Acts of the Apostles: And the multitude of them that had 
v r believed u-ere of one soul and mind, nor was there any 
separation among them, neither did they account that ought 
of the things w/tir/i t It ey possessed was their own ; but they 
had all things common. Concerning this same thing in the 
Mat. 5, Gospel according to Matthew ; If thou bring thy gift to the. 
altar, and there rcmcmbercst that thy brother hath ought 
against thee ; leave there thy gift before the altar, and go ; 
first be reconciled to thy brother, and then come and offer thy 
Uo\m4,gift at the altar. Likewise in the Epistle of John ; God is 
16. not i ove . anf j fr e t ^ at (faeiieih i n j ove dwelleth in God and God 

V 

Uohn2,tn him. Likewise in the same place ; He that saith he is in 
9. notv.^ light, and hatelh his brother, is a liar, and walketh in 

darkness even until now. 

4. We must glory in nothing, because nothing is our own. 
John 3 I 11 the Gospel according to John ; No man can receive any 
27. not thing, except it hathbeen given him fromlteaven. Likewiseinthe 
t or 4 first Epistle of Paul to the Corinthians ; For what hast thou, 
7. not V. that thou didst not receive? but if thou didst receive it, why dost 

thou glory, as if thou didst not receive it! Likewise in the first 
i Sara. 2, of Kings; Boast not, neither speak high things ; and let not 
3. not v. arrO g anc y proceed out of your mouth ; for the Lord is a God 

of knowledge. Likewise in the same place ; The bow of the 



The duty of humility and qwctnen* 77 

mia,htt/)nen is wide n-cak^andthe injirm cure girded with strength. 

Conceniiii-r the same thing in the Maccabees ; It is meet to be i Mac. 

9 12 

bjectunto (rod, a IK 1 t /nit a mortalshmddnot think things equal a Qt y 
t<> God. Likewise in the same place; And fear ye not f&? iMac.2, 



fi9 fa 

u-ords of a * infill man ; for his glory shall be dung and worms. no i y. 
To-day hexhaU be lifted up, andto-inorrowfoshallnotbefwmd; 
because lie /.v returned into /it s earth^and his thouyht is perished. 

5. That humility and quietness must be kept hold on in all 
things. 

In Isaiah ; Thus saith the Lord; The heaven is My throne, Is. 66,1. 
and the earth is M >/ J ootslool ; what seat will ye build Me ? n 
or v. hat is the place <>/ My rest/ For all those things hath 
Mine hand mad,-\ and all those things are Mine. And upon 
H h nn beside n-ill I look, except the humble and quiet, and who 
tremblelh at My words? Concerning this same thing in the 
Gospel according to Matthew ; Blessed are the meek; for they Mat. 5, 
shall inherit the earth. Concerning this same thing according 
to Luke ; He that shall be least among you all, the same shall be Luk e 9, 
great. Likewise in the same place; Whosoever exaltethhim- \[ 
self shall be abased; and he that humblcth himself shall be ex- Luke 14 
allied. Concerning this same thing to the Romans; Be not high- v 
if i hided , but fear. For if God spared not the natural branches^ Rom.i i, 
bike heed lest He also spare not thee. Concerning this same! v* 

O JJU L V 

tiling in tho thirty-third Psalm ; And He shall save the humble P. 33, 
/// spirit. Likewise to the Romans; Render to all their dues; ^ 4 3 18 - 
tn whom tribute is due; custom to whom custom ; feartoUom.\3, 
f ear ; honnnr In ir/twn honour. Owe no man any thiny, ; 8> not 
but in love one another. Likewise in the Gospel according to 
A I atthew ; They lore the uppermost couch infeasts^andthechief^^^, 

tin the xijna jo jnex, and yreelinns in the market, and to 6<?no7v. 
called (ffiicn. llabbi. Bntdo noDjerall Rabbi; for one is your 
Muster. Likevvis j in the Gospel according to John; 7Y^Johni3, 
servant /.v not (JI - eater lh<m his Lord, nor the Apostle (jr eater ^j y* 
than lie that sent him : if ye kim;t< these things, happy are ye 

if i/e do them. Likewise in the eighty-first Psalm; Do justice P. 81, 

to the hnmble n t )d ))Oor. [ 82 J 3. 

not \. 

good and just men have more trouble, but 
ought to bear it, because they are being tried. 

In Solomon; The furnace proveth the potters vessels; <tfEcclus. 
the trial f,f tribulation ritjhtemfs nwn. Likewise in the fiftieth 27 5 ^ 



7s Good men are in trouble, because they are in trial. 

TREAT. Psalm ; The sacrifice to God is a troubled spirit; a contrite and 
Ps 50 humbled heart Godwill not despise. Likewise in the thirty-third 
[51,] 17. Psalm ; God is most nigh unto the contrite in heart ; and will 

P. 33*, save ^ ie I () * r /!/ * }l */> V/V. Likewise in the same place ; Many 
[34,]18. are the troubles of the righteous; but the Lord trill deliver them 
Ps. 33, ou t f them all. Concerning this same thing in Job ; Naked 
[34,] 19. came lout of my mother s n-omb, naked also shall I go under the 
Job i, earth; the Lord gave , the Lord hnth taken away; as it pleased 
not V* ^e Lord, so it is done; blessed be the Name of the Lord. In all 
these things which befeJJiim^Job nothing sinned u-ith his lips in 
the sight qf the Lord. Concerning this same thing in the 
Mat.5,4. Gospel according to Matthew; Blessed are they that mourn; 
not v. f or they sh II b<> comforted. Likewise according to John : These 

John 16, 

33. not things 1 nave spoken untoyou, that tn Me ye may have peace ; but 

v - in (he world ye shall hare h-ibulation; yet keep confidence, for 

I have overcot/te th<> world. Concerning this same thing in the 

2 Cor. Second to the Corinthians ; There was given to me a thorn of 

I n ?\ff m y fo s h> the angel of Satan, to buffet me, that I may not be 

exalted. For which thing I besought the Lord thrice, that it 

might depart from me ; and He said unto me, My grace is 

sufficient for thce ; for strength is perfected in weakness. Con- 

Rom 5, cerning this same thing to the Romans ; We exult in hope of 

not V ^ to f jl t>r y -f & f)f l; "wl not only so, but we glory in tribulations 

also, knowing that tribulation worketh patience, and patience 

experience, and experience hope. And hope confoundeth not; 

because the love of God is poured in our hearts, by the Holy 

Spirit who is given unto us. Concerning this same thing 

Mat. 7, according to Matthew ; How wide and broad is the way, that 

3 - * 4 leadeth un to death, and many are they which go in thereat! How 

strait and mi rroir is the ir<rythatlcadelhuntolifc,andfeware they 

Tobit 2, which find it! Concerning this same thing in Tobias ; Where 

V. CLTC thy righteous deeds? Behold what thou sufferest. Likewise 

Prov.28,in the Wisdom of Solomon; In the places of the wicked t/n> 

28. not righteous groan ; but when they perish, the righteous will increase. 

7. That we must not grieve the Holy Spirit, whom we have 

received. 

Epb. 4, Paul to the Ephesians ; Grieve not the Holy Spirit of God, 
so. 31. in whom ye are sealed in the day of redemption. Let all 
bitterness, and, anger, and indignation, and clamour, and 
blasphemy be taken away from you. 



Anger leads to sin God only to be gloried in. 79 

8, That linger must be conquered, lest it force us to sin. 

In Solomon in the Proverbs; The patient man is better Prov. 
Hum !/ >ni<jhtij; for ho who hohtelh hits <m<jer is better than 1 ^ ^ 
he who ta/.-eth (i ri/y. Likewise in the same place ; The p r0 v. 
imprudent derlareth his anyer on the same day; bat the 1 ^ 1 ^ 
rnnnin j hidet/i ///.v dishonour. Concerning this same thing 
Paul to tin- Kplu-siaiis; Be ye amjry, and sin not. Let notEph. 4, 
the sun set it pi m your wrath. Likewise in the Gospel ac- \ T 
cording to Matthew ; Ye have heard that it was said by them Mat. 5, 
<y old time, Thou shall not kill ; and, whosoever shall kill, shall ^ ^ 
be in danger <f the jitdyiitent ; but I say unto you, that 
whitvn 1 , , iff an/jry with his brother without a cause, shall be 
in danger <f the judgment. 

J). That brethren ought to bear one another up. 

Paul to the Galatians; HariiHj each in consideration, 



ye be not yoiirsclces tempted. Bear ye one another s burdens,^ 
ond so x/iall ye fulfil the taw of Christ. 

10. In God alone are we to trust, and in Him to glory. 

In Jeremiah ; Let not the wise man olory in his wisdom, Jer. 9, 

23 24 

wither h t the miy/ity man glory in his might ; and let not no [ v 



firh limn ylory in his riches ; but let him that glorieth, 
jlory in this ; to understand and know that I am the Lord, 
H /IO do lovintjkindness and judgment and righteousness upon 
th<> ct/rt/i ; for in these is My pleasure, saith the Lord. 



Concerning this same thing in the fifty-fourth Psalm; In the?*- 55, 
L ird fmre I hoped ; I will not fear what )nan can do untOnot v. 
me. Likewise in the same place; My soul is subjected foPs. 61, 
none but (j<>d only. Likewise in the hundred and seventeenth LnotV. 

Psalm; / will not fear what man may do unto me. The?*- H7, 

r 1 1 ft ~\K 
Lord is my helper. Likewise in the same place ; It is better n 0t y-j 

to trust in the Lord, than to pnt confidence in man. //Ps. 117, 
is better to /nif>e in the Lord, than to hope in princes. Con-y ndtv 
cerning this same thing in Daniel; But Shadrach, 3feshach,D*n.3, 
an// Ahediftjo. ansirered, and NH id to kiu<j Nebuchadnezzar, 16 ~ ^ 8 - 
O kiny, ice //ace ,,<> need to ttnsirer thee concerning tnis matter. 
Fr the God whom ice serve is able to deliver us out 
<>f th<> furnace of burninn fire, and He will deliver us out of 
thin - hands, O khuj. And if not, be it known unto thee, that 
serve not thy Gtt(k. neither worship Use <jolden image 
which thon liast set vp. Likewise in Jeremiah; Cursed be J 5 eT j ^ 

V. 



80 Pie who has attained to faith should discard this world. 

TREAT. tj lG man that hath hope in man ; and blessed is the man who 

- shall trust in the Lord, and whose hope shall be in God. 

Deut. 6, Concerning tins same thing in Deuteronomy ; Thou shall 

V. worship the Lord thy God, and Hun only shall thou serve. 

Rom. i, Concerning this same thing to the Romans , And they wor- 

not v. shipped and served the creature, leaving (he Creator. Where 

fore God also gave them up unto vile affections. Concerning 



1 John ^,5. same thing in John ; Greater is He that is in you, than 

not v. he thai is in this world. 

11. That he who has attained unto faith, having put 
off the old man, ought to think only of heavenly and spiritual 
things, and lean not towards a world, which he has now 
renounced. 

is. 55, i n Isaiah ; Seek the Lord, and ichen ye have found Him, 

not v. call upon Him. But when He hath come nifjh unto you, let 
the wicked forsake his ways, and the unrighteous man his 
thought*; and let him be turned unto the Lord, and he shall 
obtain mercy, because He will abundantly pardon your sins. 

Eccl?s. Concerning this same thing in Solomon; I have seen all the 

not v works that are done under the sun, and behold all are vanity. 

Exod. Concerning this same thing in Exodus; And thus shall ye 

not V eat **> W *M I y ur li> ns yircfod, and your shoes on your feet, 

and your staves i)i your hands ; and ye shall eat it in haste ; 

for it is the Lord s passover. Concerning this same thing in 

Mat. 6, the Gospel according to Matthew; Take no thought, saying, 

ndr^ 3 What shall ice eat, or what shall we drink, or wherewith shall 

we be clothed ? For after these things do the Gentiles seek; 

hut your Father knoweth that ye have need of all these things. 

Seek ye first the kingdom <*f God, and his righteousness, and 

all these things shall be .tdded unto you. Likewise in the 

Mat. 6, same place; Take no thought for the morrow, for the morrow 

\r not shall take though I for itself. Sufficient unto the day is its 

Luke 9, oicn wiL Likewise in the same place; No man looking back, 

6?. "ot and putting his hand to the plough, is Jit for the kingdom of 

Mat. 6, God. Likewise in the same place ; Behold the fowls of the 

26. not a - ir . f or f/ lC y sow no ^ nc ith e r do they reap, nor gather into 

barns; and your heavenly Father feedeth them. Are not ye 
of more worth than they? Concerning this same thing ac- 
Luke 12, cording to Luke; Let your loins be girded, and your lamps 
37 burning ; and ye like unto men that wait for their Lord, 



ui id //tv lo <lod. 81 

when He shall come from the wedding ; that when He 
mmeth and knocketh, they may open unto Him; blessed are 
thn<> yen-tints, whom their Lord, when He cometh, shall find 
pitching. Concerning this same thing in Matthew; 7%*Mat.8, 
holes, and the birds of the air have nests ; but the^ v 
Son of Man hath not where to lay His head. Likewise in 
the same place; Whoso for saketh not all that he hath, cannot Luke 14, 
be My disciple. Concerning this same thing, in the First to y 
the Corinthians ; Ye are not your own, for ye are bought with \ Cor.6, 
a great price ; glorify and carry God in your body. Likewise |^ 2 - 
in the same place; It is a shortened time; it remains 1Co r.7, 
therefore, that both they that have wives, be as they that have**- 
not; and they that lament, as they that lament not; and 
they that rejoice, as they that rejoice not; and they that buy, 
as they that buy not ; and they that possess, as they that 
possess not ; and they that use this world, as though they use 
it not. For the fashion of this world passeth away. Likewise 
in the same place ; The first man is of the soil of the earth ; i Cor. 
the second man is from heaven. Such as is he of the WW^J^toT 
such are they also that are of earth; and such as is theV. 
]><n-< nhj, such also are the heavenly. As we have borne the 
image of him that is of earth, let us bear also the image of 
Him that is of heaven. Concerning this same thing to the 
Philippians; All seek their own, and not those things taAtcAphil.2, 
are of Christ ; whose end is destruction, whose God is their^g _fo 
belly; and their glory to their shame; who mind earthly noiV. 
things. But our conversation is in heaven; from whence 
also we expect our Saviour the Lord Jesus Christ, who shall 
change the body of our humility, conformed to the body of 
7//.v glory. Concerning this same thing to the Galatians ; 
But he it far from me to glory, save in the Cross of our LordG*\.6, 
Jesus Christ, by whom the world is crucified unto me, and /J 4 r 
unto the world. Concerning this same thing to Timothy ; 
\o inan that warreth for God entangleth himself with Me 2 Tim. 
of t h is world; that he may be able to please him, fo 2 4 v 5 
he hath approved himself. But and if a man strive 
he will not be crninwd, except he fight lawfully. Concerning 
this same thing to the Colossians : If ye be dead with Christ c<A. 2. 
from th<> rudiments of the world, why, as yet living in the^? * 
ye rnakf> min sects? Likewise concerning this 



Agonist cursing and swearing. 

TREAT, same thing ; If ye have risen with Christ, seek those things 
which are above, where Christ is sitting on the right hand of 



i__4. God. Let y our mind be for the things which are above, not for 

not v - the things ic/tirh are on earth. For ye are dead, and your life 

is hid with Christ in God. But when Christ, which is your life, 

8/1 all appear, then shall ye also appear with Him in glory. 

Eph. 4, Concerning this same thing to the Ephesians; Put off of the 

oo 04. 

not~v. former conversation the old man, which is corrupt according to 

the lusts of deceit; but be renewed in the spirit of your mind, 

and put on the new man, him, who according to God is created in 

righteousness, and holiness, and truth. Concerning this same 

2 Pet. 2, thing, in the Epistle of Peter; As strangers and pilgrims, 

not v7 ^balfiin ye from fleshly lusts, which war against the soul; but 

having a good concersatiun among the Gentiles, that while they 

detract from you, as malignant, they seeing your good works 

may magnify God. Concerning this same thing in the Epistle 

1 John of John ; He thatsaith that he abideth in Christ, ought himself 

V. ulso so to walk, as He walked. Likewise in the same place ; 

1 Jolm 2, Lore not the world, neither the things that are in the world; if 

1 c 17 

not~v. " n y man t <>ve th e world* th e l ve f the Father is not in him. 
For all that is in the world is lust of the flesh, and lust of the 
eyes, and pride of life, which is not of the Father, but of the 
lust of the world; and the world will pass away, and the lust 
thereof; but he that doeth the will of God abideth for ever, 
even as God abideth for ever. Likewise in the first Epistle of 
1 Cor. Paul to the Corinthians ; Purge out the old leaven, that ye may 
5> 7 8 be a new lump, as ye are unleavened. For Christ also our 
Passover is slain for us ; therefore let us keep the feast, not 
hi the old leaven, nor in the leaven of malice and wickedness ; 
but in the unleavened bread of sincerity and truth. 

12. That we must not swear. 

Eccles. In Solomon; A man that useth much swearing shall be 

281 ]} filled with iniquity, and the plague shall not depart from his 
house; and if he swear vainly, he shall not be justified, and 
If he swear with, no purpose, he shall be punished doubly. 

Mat. 5, Concerning this same thing according to Matthew; / say 

t?j? unto you, Swear not at all; but let your communication be 

yea, yea; nay, nay. Concerning this same thing in Exodus; 

Exod. Thou shalt not take the Name of the Lord thy God in vain. 

13. That we must not curse. 

not V . 



Against murmuring. 

In Exodus; Thou shall not curse, nor speak evil of the Exod. 
rule, ,,f thy people. Likewise in the thirty-third Psalm ; no ; v ; 
n /Hf/ w f/i /-v A 1 , that lovcth life, and desireth to see P, 33 
innd days? Restrain thy tongue from evil, and thy lips that\^ * M 
hey speak no guile. Concerning this same thing in Levi- V. 

i; Ait l the Lord spake unto Moses, saying, Bring forth Levit. 
nm that hath cursed abroad without the camp, and all that 14 not 

rd him shall lay their hands upon his head, and all theV* 

Q/ the children of Israel shall stone him. Con 
cerning this same thing, in the Epistle of Paul to the Ephe- 

s ; Let no eril communication proceed out of your mouth, Ep h ^ 
hut that which is good, for the building up of faith ; that it\^ 

//ire grace to the hearers. Concerning this same thing Rom. 
to the Romans; Blessing, and not cursing. Concerning not v / 
this same thing in the Gospel according to Matthew; IfcMat. 5, 
that shall say to his brother, Thou fool, shall be in danger of\f not 
hell fire. Concerning this same thing, according to the same 
Matthew ; But I say unto you, that every idle word that menM&t. 12, 

O ? Q*7 

speak, they shall give account for it in the day of judg- no v 

For by thy words thou shalt be justified, and by thy 
thou shalt he condemned. 

\ 1. That we must never murmur, but concerning all things 
which 1) i al, must bless God. 

I n .1 ( >b ; Say some word against the Lord, and die. But he i ^ 1 
looking on her said, Thou hast spoken as one of the foolish not V. 

n : if i -e fiave received good things at the hand of the 
Lord, wJier shall we not endure the evil things? In all 

these things which haup<>ned unto hint, Job sinned nothing 
his lij>s in the sight, of the Lord. Likewise in the same 

i)l a i Hast thou considered Mil servant Job, for there /s jobl > 

8. not V. 
like him in the earth, a man without complaint, true 

nf ({ml, withholding himself from all evil? Con- 



e ruing this same thing in the thirty-third Psalm; / will f s - 





the Lord at all times; His praise shall be ever in v. 
my mouth. Concerning this same thing in Numbers; Ze^_ 

murmuring cease from Me, and they shall not die. not v. 



Concerning this same thing in the Acts of the Apostles ; But^ c ** 16 > 





2, j 

midnight Paul and tiilus prayed, and gave thanks to\. 
And the firisun* rs heard them. Likewise in the E 
Paul to the Philippians; But doing all things in 



G * 



84 Trial prows a man. 

TREAT, without murniurings and dispulings, that ye may be without 
- complaint ami spotless, the sons of God. 

15. That to this end men are tried by God, that they may 
be proved. 

Gen. 22, In Genesis; And God did tempt Abraham, and said unto 
v/ * him, Take thine only son Isaac, whom thou lovest, and go into 
the land, placing him there for an offering, on one of the 
mountains which I will tell thee of. Concerning- this same 
Deut. thing in Deuteronomy ; The Lord your God proveth you, that 
^ 3 t y He may know whether you love the Lord your God with all 
your heart and icith all your soul. Concerning this same 
\Visd.3.thing, in the Wisdom of Solomon; Though in the sight of 
not"v men they suffered torments, their hope is full of immortality ; 
and having been in Jew things chastised, they shall be in many 
rewarded, for God proved them, and found them worthy of 
Himself. As gold in the furnace halh He tried them, and as 
a burnt-offering He received them, and in the season shall be 
the visitation of them. They shall judge the nations, and 
have dominion over the people ; and their Lord shall reign 
1 Mac. for ever. Concerning this same thing in Maccabees ; Was 
not v. n t Abraham found faithful in temptations, and it was im 
puted unto him for righteousness ? 

16. Of the benefit of Martyrdom. 

t/ 

Prov. In the Wisdom of Solomon ; A faithful Martyr delivereth 
10 J Jr his soul from evils. Likewise in the same place; Then shall 
Wisd. the righteous men stand in great boldness before them who 
d> t v" 9 have afflicted them, and ivho took away their labours. Seeing 
them they shall be troubled with terrible fear, and shall be 
amazed at the strangeness of their unhoped salvation, saying 
one with another in penitence, and groaning for anguish of 
spirit, These are they, ivhom he had sometime in derision, and 
in the manner of a proverb ; ice fools counted their life mad 
ness, and their end to be without honour ; how are they num 
bered among the children of God, and their end is among the 
saints I Therefore have we erred from the w-ay of truth, and the 
light (f righteousness hath not sinned upon us, and the Sun rose \ 
not upon us. We have been wearied in the way of wickedness and \ 
destruction ; and we have walked in impassable deserts; but the 
way of tlie Lord we have not known. What hath pride profited 
us? or irhat hath the vaunting of riches brought us? All those 



1 >ic hcnrfit of Martyrdom. ft 5 

(ire passed away like a shadow. Concerning this same 
tiling in the hundred and fifteenth Psalm; Precious in M*P.n*. 
siaht <if the Lonl is tin death of His saints. Likewise in the 5 . v ! 
hundred and twenty-fifth Psalm ; They that sow in tears shall ^ g 125 
/ joy. Walking they walked, and wept as they cast their [ 5 6 ^ ot 

/.v ; hv teaming they shall come in joy, lifting their gatherings , V. 
Concerning this same thing in the Gospel according to John; 
\Ho thrtlnveth // is life, shall lose it; and he thathateth his life in John 12, 
this u or Id, shall find it unto life eternal. Likewise in the same v ; 
place ; ttnt when they deliver you up,take no thought what ye shall Mat. 10, 
speak; for it is not ye that speak, but the Spirit of your Father J** 
which speaketh in you. Likewise in the same place ; The hour j ho 16, 
shall come, that whosoever killeth you, shall think that he doeth ^ 3 - not 
( I oil serr < ; hutth is also will they do,because they have not known 
the Father, nor Me. Concerning this same thing in Matthew ; 
Messed are they which are persecutedfor righteousness sake, for Mat. 5, 
is the kingdom if heaven. Likewise in the same place; y 

rnnttheni which kill the body, but are not able to kill tltc soul; Mat. 10, 
\*>ut rather fear Hun, which is able to kill the soul and body not 

V 

in hell. Likewise in the same place ; Whosoever shall confess Mat. 10, 



jj qq 

Me leforc men , h im will I also confess before My Father which is 2 not " 
n Jifarrti. But he who sha II deny Me before men, It im will I also V. 
h-ny before My Father which is in heaven. But he that endureth 
fo the end, the sojne shall be saved. Concerning this same thing 
iccording to Luke ; Blessed shall ye be when men shall hate you, Luke 6, 
i ii< I xi :, i r rate you from their company, and shall cast you out, and ^ v. 



uijainxt your name, as evil, for the Son of Man s sake. 
Rejoice [n tit, if day and exult >f or, behold, your reward is great in 
Likewise in the same place; Verily I say unto you, 



/.v itn man (hat leavcth house, or parents, or brethren, or 29 - 30 - 
, or cliildreii.for the kingdom of God s sake, and shall not 
eceive seven times so much in this present time, and in the 
cor Id to come life everlasting. Concerning this same thing 
n the Revelation ; And ichen he had opened the Jifth seal, Rev. 6, 
I saic under the attar of God the souls of them that were 9 ~\} 

noi v * 

tlamjor the word of God and for their Martyrdom ; and they 
vied irith a loud voice, saying, How long, O God, Holy and 
Tnn>, doxt Thou not judge and avenge our blood on them that 
fire/ 1 on the earth / And wh>te robes were given unto every 
of them : and it u-as said nnto them, that they should rest 



86 The benefit of Martyrdom. 

, yet a little season, until the number of their fellow-servants 

\ TT 

and of their brethren be fulfilled, and they that hereafter shall 



be killed after their example. Likewise in the same place ; 

Rev. 7, After this I beheld a great multitude, which no one among 

noTv* them could number, of every nation and of every kindred and 

of every people and tongue, standing before the Throne and 

before the Lamb, and they were clothed with white robes, and 

palms were in their hands. And they said with a loud voice, 

Salvation to our God, ivhich sitteth upon the Throne, and unto 

the Lamb. And one of the Elders answered, saying unto me^ 

What are these which are arrayed in white robes, and whence 

com,e they ? and I said unto him, My Lord, thou knowcst. 

And lie said to me, These are they which have come out of 

great tribulation, and have washed their robes, and made them 

white, in the blood of the Lamb ; therefore are they before the 

Throne of God, and serve Him day and night in His Temple. 

And He, who sitteth upon the Throne, shall dwell among 

them: and they shall not hunger, neither shall they thirst ever, 

and neither shall the sun light upon them, nor shall they suffer 

any heat. For the Lamb which is in the midst of the Throne 

shall cover them, and shall lead them to fountains of waters of 

life, and God shall wipe away every tear from their eyes. 

Rev, 2, Likewise in the same place; He that overcometh, I will give 

him to eat of the tree of life, which is in the Paradise of My 

Rev. 2, God. Likewise in the same place ; Be thou faithful unto 

Y r death, and I will give thec a crown of life. Likewise in the 

Rev. 16, same place ; Blessed shall they be, who shall watch and shall 

15. not keep their garments, lest they walk naked, and they see their 

shame. Concerning this same thing in the second to 

2 Tim. 4, Timothy ; I am now ready to be offered, and the time of my 

assumption is at hand. I have fought a good fight ; I have 

finished the course ; I have kept the faith ; henceforth tliere 

is laid up for me a crown of righteousness, which the Lord, 

the righteous Judge, shall render to me at that day ; but not 

only to me, but to all that love His coming. Concerning this 

Rom, 8, same thing to the Romans; We are the children of God; 

not V an d if children, heirs also of God, and joint-heirs with 

Ps lie Christy (f so oe ^at we suffer together, that we may be also 

[i 19,] glorified together. Concerning this same thing in the hundred 

not " Vt and eighteenth Psalm ; Blessed are they who are undefiled 



The Christian s suffering less than his reward. 87 

tn (hi way, and who walk hi the law of the Lord. Mossed 
ore they who search out the testify ings of Him. 

17. That those are less things which we suffer in this 
world, than is the reward which is promised. 

In the Epistle of Paul to the Romans; The sufferings r/Rom. 8, 

, ~ J7 /. .18. not 

this time are of no worthiness, before that Juture-commg v 
I lory which shall be revealed in us. Concerning this same 
thing in the Maccabees; O Lord, that hast the //0/y2Mac. 
knoich-dgc, it is manifest that while I might be delivered from n ; t y 
i It -it lh, L suffer most sore pains of the body, being beaten with 
scourges ; but in soul I willingly suffer these things, because 
of His fear. Likewise in the same place; Thou indeed* live. 
without power shalt destroy us out of this present life ; butlj* not 
the King if the world shall raise us up who have died for His 
hues, to the everlasting resurrection of life. Likewise in the 
same place; It is better, being given unto death by men, to 2 Mac. 

7 1 A 

look for hope from God, to be raised up again by Him; for to ^^ 
thce there shall be no resurrection to life. Likewise in the 
same place; Having power among men, though thou aril Mac. 
corruptible thou doest what thou wilt; yet think not that ^ n ot 
our wttioii is forsaken of God. Endure, and behold, how His v - 
<jreat power will torment thee and thy seed. Likewise in the 2 Mac. 
same place; Be not deceived without cause; for we 
these things for ourselves, being sinners against our 
but think not thou, that thou shalt be unpunished, having 
tnken in hand to fight against God. 

18. That nothing is te be preferred to the love of God and Christ. 

In Deuteronomy ; Thou shalt love the Lord thy God with Dent. 6, 
all thy heart, and with all thy soul, and with all thy might. 
Likewise in the Gospel according to Matthew; He that^*** 10, 

37 38 

loveth father or mother more than Me, is not worthy of Me ; no [ y. 
and he that loveth son or daughter more than Me, is not 
worthy of Me; and he that taketh not his cross andfollowelh 
Me, is not My disciple. Likewise in the Epistle of Paul to 

the Romans ; Who shall separate us from the love of Christ? Rom. 8, 

yj 07 

Shall tribulation, or distress, or persecution, or famine, or not v> 
nakedness, or peril, or suord* As it is written; that for Thy 
sake we are killed all the day long ; ice are accounted as 
for the slaughter ; but in all thzsc we more than 
, for His .sv/Xv thai Jowl us. 



88 Oar will mutt yield to God sfear the ground of hope and faith. 
TREAT. 19. That we must obey not our own will, but that of 



John 6, In the Gospel according to John ; / came down from 
V. heaven, not to do Mine own will, but the -trill of Him that 
sent Me. Concerning this same thing according to Matthew; 
Mat. 26, Father, if it be possible, let tins cup pass from Me ; neverthe- 
V. less, not as / will, but as Thou wilt. Likewise in the daily 
Mat. 6, prayer; Thy will be done, as in heaven so in earth. Like- 
11^2. w * se according to Matthew; Not everyone that saith unto 
not V. Me, Lord, Lord, shall enter into the kingdom of heaven ; but 
Mat. 7, j ie f/ ffl j doetfo u te I( .JH of My Father which is in heaven, he 
V. shall enter into the kingdom of heaven. Likewise according 
Lukei2, to Luke ; And that servant which knotceth his Lord s u ill, 
y not and obeyeth not His trill, shall be beaten with many stripes. 
1 John In the Epistle of John ; But he that doeth the will of God 
<2 > 17 abideth for ever, even as He also abideth for ever. 

not V. J 

20. That fear is the foundation and ground of hope and 
faith. 

Ps. no, In the hundred and tenth Psalm: The fear of the Lord is 
[ill 1 

10. Jot the begin Jt ing of wisdom. Concerning this same thing in the 

- Wisdom of Solomon ; To fear Cod is the beginning of wisdom. 

1, 14. Likewise in the Proverbs of the same ; Blessed is the man that 
Prov reverenceth all tJtings with fear. Concerning this same thing 
28, H. in Isaiah ; And upon whom beside will I look, except the humble 
Is. 66, an d quiet, and who tretnbleth at My words. Concerning this 

2. not V. same thing in Genesis ; And the Angel of the Lord called unto 

11. 12. him out of heaven, and said unto him, Abraham, Abraham ; and 
not v * he said, Here am I. And he said, Lay not thine hand upon tin 

lad, neither do thou any thing unto him ; for now I know thai 
thou fearest tliy God, and hast not spared thine only belovet 
Ps. 2, son for Me. Likewise in the second Psalm ; Serve the Lori 
11. V. in fear, and rejoice unto Him in trembling. Likewise in tin 
Ps. 33, thirty-third Psalm ; Fear the Lord, all His saints ; for there 
not v. no want lo them that fear Him. Likewise in the eighteenth 
Ps. 18, Psalm ; The fear of the Lord is clean, enduring for ever. 
not V "21. That we must not rashly judge concerning another. 
Luke 6, In the Gospel according to Luke ; Judge not, that ye be not 
y 7 not judged ; condemn not, that ye be not condemned. Concerning 
Rom. this same thing to the Romans ; Who art thou, that judgest 
another man^s servant? Tohisoicn Master he standcth orfalteth; 

pot V. 



{ hrist the onlif guide, Baptism the only entrance to the kingdom. 8 ( J 

but he s/t"II stand; for God is able to make him stand. And 

Therefore thou art inexcusable) O man y whosoever thon Horn. -2, 
thatjwfgcst; for wherein thou judges L another, thou con- n ~ v 



thyself, for thou docst the same things which thou 
But hopcst thou, thatjudgest them which do evil, and 
th same, that thou thyself shall escape the judgment of 
Likewise in the first Epistle of Paul to the Corinthians ; l Cor. 
And let him that thinketh he standeth, take heed lest he fall. no ; v 
And again ; If any man think that he knoweth any thing, he l Cor. 8, 
knmreth not yet in what manner he ought to know. 

22. When we have suffered an injury, it must be remitted 
and forgiven. 

In the Gospel, in the daily prayer; Forgive us our debts, as Mat. 6, 
we <i I so for give our debtors. Likewise according to Mark; 



ye stand praying, forgive if ye have ought against any ; 
that your Father also which is in heaven may forgive you your no [ y. 
trespasses ; but if ye do not forgive, neither will your Father 
ichich is in heaven forgive you your trespasses. Likewise in 



the same place ; With what measure ye mete, with it it *A#//M*rk 4, 

j . 24. not 

be measured to you again. v 

23. We must not return evil. 

In the Epistle of Paul to the Romans ; Recompensing to no R m. 
man evil for evil. Likewise in the same place ; Be not over- l2 

not V. 

come of evil, but overcome evil with good. Concerning this same Rom.12, 
thing in the Revelation; And he said unto me, Seal not they I 
sayings of the prophecy of this book, for the time is now nigh, Rev. 22, 
and they which abide injurious, let them injure ; and he who is not v. 
filthy, let him be filthy still; but let the righteous man do things 
yet more righteous; and likewise the holy man things more 
holy. Behold / come quickly, and My reward is with Me, to 
render t<> ec< j ry man according to his works. 

24. That it is impossible to come unto the Father, except 
through His Son Jesus Christ. 

In the Gospel according to John ; / am the way, the truth, John 14, 
and the life ; no man cometh unto the Father, but by Me. 6 
Likewise in the same place; I am the door ; by Me if any Johnio, 
man enter in, h sfuill be saved. 9. notV. 

25. That except a man be baptized and born again, he 
cannot come to the kingdom of God. 

In the Gospel according to John: Except a man be born John 3> 

5. 6. not 

V. 



90 The irremissible sin. 

TREAT, again of water and the Spirit, he cannot enter into the kingdom- 
- _ of God. For that which is born of the Jiesh, is flesh ; and thm 
which is born of the Spirit, is Spirit. Likewise in the same 
John 6. place ; Except ye eat the Jiesh of the Son of Man, and drink 
53. not ^y blood, ye shall not have life in you. 

\ * 

26. That to be baptized and to receive the Eucharist is a 
little thing, unless a man improve in deeds and works. 

l Cor. 9, In the first Epistle of Paul to the Corinthians ; Know ye not, 

24 25 

not v. ^of tf w y which nut in a race, run indeed all, but one recciveth 

the palm ? So run, that ye may obtain : and they indeed, that 

they may obtain a corruptible crown, but tee an incorruptible. 

Mat. 3, In the Gospel according to Matthew; Every tree ivhich 

v bringeth not forth good fruit, shall be hewn down, and cast into 

Mat. 7, the fire. Likewise in the same place ; Many will say to Me 

f\C\ t)O 

not V * n a * na yt Lord, Lord, have we not prophesied in Thy Name, 
and in Thy Name have cast out devils, and in Thy Name have 
done many wonderful works ? And then will I say unto them, 
I never knew- you; depart from Me, ye that work iniquity. 

Mat. 5, Likewise in the same place ; Let your light shine before men, 

1 rt ._ 

Y so that they may see your good works, and glorify your Father 
Phil.,2, which is in heaven. Likewise Paul to the Philippians ; Shine 
y 5 - not as lights in the world. 

27. That the baptized also loses the grace he has been 
admitted to, except he keep innocency. 

John 5, In the Gospel according to John ; Behold thou art made 

y r whole ; sin no more, lest a worse thing come unto thee. Like- 

i Cor. 3, wise in the first Epistle of Paul to the Corinthians ; Kwnc ye 

6 * y 7< not, that ye are the temple of God, and that the Spirit of Gad 

dwelleth in you? If any man defile the temple of God, him 

shall God destroy. Concerning the same thing in Chronicles ; 

2Chron. Your God is with you, while ye be with Him; if ye shall 

1 r n 

not v forsake Him, He shall forsake you. 

Vid. 28. That remission cannot be to him in the Church, whose 

Treatise s j n ^ s a g anls Qod. 
iv. . 2. 

Mat. 12, I n the Gospel according to Matthew ; He who spcaketh a 



32. not word against the Son of Man, it shall be forgiven him ; but he 

who speaketh against the Holy Ghost, it shall not be forgiven 

Mark 3, him, neither in this world, neither in the world to come. Like- 

not* y 9 w * se accorcull g to Mark ; All sins shall be forgiven unto the sons 



The world s hatred of the Christian Name predicted, 91 

nf men, and blasphemies ; but he that shall blaspheme against 
the Holif Ghost, it shall not be forgiven him, but he shall be 
c/mrgeable of eternal sin. Concerning this same thing in the 
first of Kings ; If one man be guilty of offence against another, i Sam. 

O O fr 

they shall inlrcnt the Lord for him; but if a man sin against ^ v 
Go(f, who shall intreatfor him ? 

29. Concerning the hatred of the Christian Name, it was 
before prophesied. 

In the Gospel according to Luke; And ye shall be hated Luke2i , 
>// all in<>nj or My Name s sake. Likewise according to John ; v 
If the world hate you, know ye that it hated Me first ; if ye John 15, 

.182 

not V 



on 

a; -re of the world, the world would love what is its own ; but 



because ye are not of the world, and I have chosen you out of 
world, therefore the world hateth you. Remember the 
that I said unto you; the servant is not greater than 
h is Lord ; if they have persecuted Me, they will also persecute 
you. 

30. What a man has vowed to God, he must pay quickly. 
In Solomon ; According as thou hast vowed a vow to God Eccles. 
make no delay to pay it. Concerning this same thing in^; 4 not 
Deuteronomy ; But if thou shaft vow a vow unto the 



QO o i 

thy God, thou shall not slack to pay it ; for the Lord thy 23 



God enquiring shall seek it of thee, and it shall be a sin ; v - 
these things which shall go out of thy lips thou shalt perform ; 
and thou shall fulfil the gift which thou hast spoken with thy 
mouth. Concerning this same thing in the forty-ninth 
Psalm ; Sacrifice to God the sacrifice of praise, and pay thy p s . 49, 
vows unto the Most Highest. Call upon Me in the day flfHf^ 14 
trouble; and I will deliver thee, and thou shalt glorify Me. V. 
Concerning this same thing in the Acts of the Apostles; 
IVhy hath Satan filled thine heart, that thou shouldest //eActs5,3. 
against the Holy Ghost? When the land was sold, it was in 4 not V 
thine own possession; thou hast not lied unto men, but unto 
God. Likewise in Jeremiah ; Cursed is he, who docth the j er . 48, 
works of the Lord negligently. 1 r - not 

31. That he who believeth not, is already judged. 

In the Gospel according to John ; He that believeth not, is John 3, 
already judged; because he hath not believed in the Name of 1 * ] r 9 - 

not v 

the only Son of God. And this is the judgment, thai light is 
into the world, and men loved darkness rather than 



92 The benefit, of Virginity. 

TREAT. light. Concerning this same thing in the first Psalm; 
Therefore the ungodly shall not arise up in judgment, neither 



not v. Dinners in the council of the righteous. 

32. On the benefit of virginity and continency. 

Gen. 3, 111 Genesis; Multiplying I will multiply thy sorrow and 

y 1 thy groans ; and in sorrow tJiou sit alt bring fort Jt children, 
and thy desire shall be to thy husband, and he shall rule over 
thee. Concerning this same thing, in the Gospel according 

Mat. 19, to Matthew; All men receive not the saying, lul they to 

1 1 12 

not V. whom H is given; for there are eunuchs, which were born 

from their mothers womb ; and there are eunuchs, which are 

compelled of men ; and there are eunuchs, which have made 

themselves eunuchs, for the kingdom of heavens sake. He 

that is able to receive it, let hitn receive it. Likewise ac- 

Luke 20, cording to Luke; 77/6- children, of this world beget and arc 
~. r begotten ; but they which have been accounted worthy of tit at 
world, and of the resurrection from the dead, neither marry 
nor are given in marriage. For neither shall they begin to 
die, for they arc equal unto the Angels of God, being the 
children of the resurrection. But that the dead arc raised, 
Moses sJieweth, when he saith in the bush, r F1ie Lord the God 
of Abraham, and the God of Isaac, and the God of Jacob ; 
He is not a God of the dead, but of the living ; for all live 
unto Him. Likewise in the first Epistle of Paul to the 

1 Cor. 7, Corinthians ; // is good for a man not to touch a woman ; 

noTv but because of fornication let every man have his wife, and 
evert/ woman have her husband. Let the husband render 
that which is due nnto the wife ; and likewise the wife unto 
the husband. The wife hath not power of her own body, but 
the husband. And likewise the husband hath not power 
of his own body, but the wife. Defraud ye not one another, 
except it be with consent for a time, that ye may have 
leisure for prayer ; and return thither again, that Satan 
tempt you not for your incontinency. 1 speak this by 
permission, not of commandment ; for I would that all men 
were even as I ; but every man hath his proper gift of God, 
one after this manner, and another after that. Likewise in 
i Cor. 7, the same place; He that is unmarried, caret h for those 

oo o^ 

things that are of the Lord, how he may please God. But he 
that hath contracted marriage, careth for those things that 



The Christian must not live a Gentile life. 93 

arc of this world, how he -may please his -wife; so also 
the n-unian and the unmarried virgin caret h for those things 
u-hirh are of the Lord, that she may be holy both in body and 
in spirit ; but she that is married, careth for those things 
irh ich are of tins world, how she may please her husband. 
Likewise in Exodus ; When the Lord had commanded Moses?.*. 19, 
to sanctify the people, against the third day, he sanctified y ; 
them, and added ; Be ye ready ; for three days ye shall not 
come unto your nices. Likewise in the first Book of Kings ; 
And the Priest answered David, and said, TJiere are no l Sam. 
common loaves in mine hand, save hallowed loaf; if A* 0*7. 
young men hare been kept from women, they shall eat. 
Likewise in Revelation; These are they which have not 
defiled themselves irith women, for they continued virgins; 
these are they which follow the Lamb, whithersoever He 

(joeth . 

33. That the Father judge th nothing, but the Son: and 
that the Father is not honoured by him, by whom the Son is 
not honoured. 

In the Gospel according to John ; The Father judgeth John 5, 
notliing, but hath given all judgment unto the Son ; that ^ no tv.* 
men may honour the Son, even as they honour the Father. 
He that hononrcth not the Son, honoureth not the Father 
which hath sent Him. Likewise in the seventy-first Psalm ; 
Gin the King Thy judgment, O God, and Thy righteousness p s . 71, 
iniffi the King s Son ; to judge Thy people in righteousness.]^^ 
Likewise in Genesis; And the Lord rained upon Sodom Gen. 19, 
and Gomorrah brimstone and fire out of heaven, from ///<?^4. not 
Lord*. 

. That the believer ought not to live like the Gentile. 



In Jeremiah ; Thus saith the Lord, According to the u aij 0/*Jer. 10, 
the Gentiles ic<ilk ye not. Concerning this same thing, 
that each ought to separate himself from the heathen, that he 
be not companion of their sin, and become partaker of their 
plague, in the Revelation; And I heard another voice from Rev. 18, 
henren, snying, Come out of her, My people, that thou be not ^y, 
partaker of her sins, and that llion be not smitten with her 

* The same interpretation is adopted (Cat. x. 6.) Athana^ius, (de Synod. 27.) 
by Justin, (Tryph. 56.) Trenseus, (IL-pr. Hilary, (de Synod. :*H.) Cyril A. (in 
ii i.t O Tertullian, (in Vr:\\. i:i. ) Cyril, Jonnn. lib. i. 2.) <. 



94 Women not to be fine in their dress. 



TREAT. 4>{a^tfe*. For her sins have reached even unto heaven, and 
^ the Lord God hath remembered her iniquities. Therefore 



He hath rendered unto her double, and in (lie cup which s 
hath mingled, double is remingh d nnto her ; and hotr much 
she hath glorified herself, and possessed pleasures, so much 
both torment and sorrotr is given her ; for she saitJi in her 
heart, I am a queen, and cannot be a tcidoir, and shall see no 
sorrow. Therefore shall her plagues come in one hour, death, 
mourning, and famine, and she shall be burned up withjire; 
for strong is the Lord Qod, who shall judge her. And the 
kings of the earth shall lament and beirail tJt on selves for her, 
who have committed fornication with her, and walked in 

Is. 52, delicacies. Likewise in Isaiah; Go out of the midst of them, 

11. not y e w j lo fc ear fj ie vesse i K of the Lord. 

35. That God is to this end patient, that we may repent us 
of our sin, and be reformed. 

Ecclus. In Solomon in Ecclesiasticus ; Say not, I hare sinned, 
V and what harm hath happened unto me. For the Most High 
Rom. 2, is a patient repay er. Likewise Paul to the Romans; Or 
not~V. despisest thou the riches of His goodness, and forbearance, 
and lojigsnffering, not knowing that the goodness of God 
leadeth thee to repentance Hut after ihij hardness and 
impenitent heart, thou treasures! up to tin/self wrath in the 
day of wrath, and of revelation of the righteous judgment of 
God, who will render to every man according to his deeds. 

36. That a woman ought not to be secularly adorned. 

Rev. 17, In the Revelation ; And there came one of the seven 

1 A. * 

noTv. Angels having vials, and approached unto me, saying, Come, 
I will shcic unto thee the judgment of the great u-horc, that 
s itfeth upon many waters, with whom the kings of the earth 
hare committed fornication. And I sate a woman sit upon a 
beast ; and that woman was arrayed in a purple and scarlet 
role, and teas decked with gold and precious stones and 
pearls, having a golden cup in her hand, full of curses, and 
Jilthincss, and fornication of the whole earth. Likewise to 

1 Tim. 2, Timothy ; Let your women adorn themselves with shame- 

not V fitcedness and modesty ; not with broidered hair, nor gold, 
nor pearls, or costly array; but, which becomcth women 

\ P&.S, professing purity, with a good conversation. Concerning this 
4< not same thing, in the Epistle of Peter to them in Pontus ; Let 



Christiujts not to btmst of their works. 



there tx> in a icnmnn not the outward adorning, of ornaments, 

or v. /A/, nr a f^nrel , hut the adorning of the heart. Likewise 

in (inn-sis; Thamar covered herself with a cloak, andGen.w, 

adorned herself; and when Judas beheld her, it seemed^ v 

in him that she was an harlot. 

:*7. That the believer should not incur punishment for other 
dilences besides his Name. 

In the Epistle of Peter to them in Pontus ; Neither let any J Pet. 4, 

77 ** 1"* 

qf you suffer as a thief or a murderer, or as an evil-doer, ora noi y. 

y in other men s matters ; but as a Christian. 
38. That the servant of God ought to be innocent, lest he 
fall into secular punishment. 

In the Epistle of Paul to the Romans ; Wilt thou not be Rom. 
of tin* power ? do that which is good, and thou shalt no { y. 



have j>rais<> of the same. 

39. That the example of living is given to us in Christ. 

In the Epistle of Peter to them in Pontus; For Christ iPet.2, 

91 _ 03 

suffered for us, leaving you an example, that ye should follow ~ * 



steps ; who did no sin, neither was guile found in His 
month ; who when He was reviled, reviled not again ; when 
He suffered, He threatened not; but yielded Himself up to the 
(i/trighteoi(s judge. Likewise Paul to the Philippians; Who Phil. 2, 
being plareif in the figure* of God, thought it not robbery that n ~ v 
He should be equal with God, but emptied Himself, taking the 
l fin of 11 serrant, being made after the likeness of a man, and 
found in f nth ion as a man. He humbled Himself, becoming 
t-ill even unto death, and the death of the Cross. Where- 
fore God also hath exalted Him, and hath given Him a 
\innc, that it should be above every name ; that in the Name 
of Jesus every knee should be bended, of things in heaven, of 
t !< iu< /.v in edrth, and of things under the earth; and that 
// tongue should confess, that the Lord Jesus Christ is in 
<)lonj nf God the Father. Concerning this same thing in the 
( iospcl according to John : Jf I your Master and Lord have johnia 
ed your f< <>t, ye ought also to wash the feet of others. l4 - 15 - 
/ have yiwn you an example, that as I have done, 
ye also shall do tn others. 

40. That works must not be done boastingly or with 
noil 

"re. in Jiifitm ; in >;//>V/V. Tortull. adv. Marc. v. 20 ; in forma Vulg. 



96 According to our faith, so is our 



TREAT. In the Gospel according to Matthew ; Let not thy left 
hand know what thy rigid Jiand doeth ; that thine alms may 



3. 4. not be in secret; and thy Father, which seeth in secret, shall 
v - reward thee openly. Likewise in the same place ; When 

~\ f o I f\ 

doest alms, do not sound a trumpet before thee, as the 



hypocrites do, in the streets and in the Synagogues, that they 
may have glory of mot. Verily I say unto you, they have 
fulfilled their reward. 

41. That we must not speak idly and jeeringly. 

Eph. 5, In the Epistle of P,aul to the Ephesians ; Foolish talking 
{ and jeering, which are not convenient, let them not be even 
named among you. 

42. That faith altogether profits, and that we are able to 
do, in proportion as we believe. 

Gen. 15, In Genesis ; And Abraham believed God, and it was 
6 * not ^" counted to him for rigliteousness. Likewise in Isaiah ; And 
not v. if ye believe not, neither shall ye understand. Likewise in 
Mat. 14, the Gospel according to Matthew; O thou of little faith, 
yk f wherefore didst thou doubt? Likewise in the same place; 
Mat. 17, If ye have faith as a grain of mustard seed, ye sJiall say unto 
^ not this mountain, Be thou remored from hence thither, and it 
shall be removed ; and notJting shall be impossible -unto you. 
Mark u, Likewise according to Mark; ./// things, whatsoever ye pray 
y not for and desire, believe that ye shall receive them, and ye shall 
Mark 9, hare them. Likewise in the same place; AU things are 
22. not polite t j l { tn f/ ia t believeth. In Habakknk ; But the just 

V 

Hab. 2, shall live by My faith. Likewise in Daniel; Ananias, Aza- 
* rias, Misael, believing in God, were delivered from the flame 



Treat, ii. of fire. 

&V)O VP 

Dan. 3. 43. That he can immediately obtain, who truly believes. 
Acts 8, In the Acts of the Apostles; See, here is water ; u hat doth 
36. 37. J tinder me to be baptized ? Then said Phil if), If thou 

believest with all thine heart, thou mayest. 

44. That when the faithful have a matter against one 

another, they ought not to make use of a Gentile judge. 
i Cor. 6, In the first Epistle of Paul to the Corinthians ; Dare any 
V r 1 f y ou i having a matter against another, to go to law before 

the unjust, and not before the saints ? Do ye not know, that 
i Cor. 6, the saints shall judge this world ? And again ; Now indeed 

7 Q 

n ~Y there is utterly a fault among you, because ye have judgments 



we lose th* presence of God. 97 

one with another. Why do ye not rather take wrong? or 
why }><> ye not rather defrauded/ But ye do wrong, and 
defraud, find that your brethren : know ye not, that the 
unrighteous shall not inherit the kingdom of God ? 

4-~>. That hope is of things future; and that therefore the 
>eliever in those things which are promised, ought to be 
patient. 

In the Epistle of Paul to the Romans; We are saved by Rom. 8, 

24 25 



hi>e ; I nit hope that is seen is not hope. For what a 
eeth, why doth he hope for ? But if we hope for that we see 
lot, then do we with patience wait for it. 

46. That a woman ought to be silent in the Church. 

In the first Epistle of Paul to the Corinthians ; Let women \ Cor. 

* O A 

/ rilence in the Church. But if any wish to learn any ^ JJ 
thing, let them ask their husbands at home. Likewise toV. 
rimothy; Let the woman learn in silence, with all subjection. iTim.2, 
l>ut 1 suffer not a woman to teach, nor to be set over the 11 }*- 
nan, but to be in silence. For Adam was first formed, then 
And Adam icas not deceived, but the woman was 
leceived. 

47. That it comes from our sin and deservings that we are 
roubled, and do not feel the help of God in all things. 

In Osee; Hear the w-ord of the Lord, ye children of Israel, 

i T riosea 4, 

because the Lord hath judgment against the inhabitants of\. 
the land, because there is neither mercy, nor truth, nor notV 
nowledge of God in the land. But cursing, and lying, and 
killing, and stealing, and adultery is spread abroad over the 
land, ahd they mingle blood unto blood. Therefore the land 
shall innurn, with all its inhabitants, with the beasts of the 
field, with the creeping things of the earth, with the fowls of 
heaven ; and the Jishes of the sea shall fail, so that no man 
nay judge, no man convince. Concerning this same thing in 
isaiah ; /* the Lord s hand powerless, that it cannot save, or r g 
i"th He weighed down His ear, that He cannot hear? But**. 
jour iniquities separate between you and God; and became 1 V 
if your sins He hath turned His face from you, that He may 
lot pity. For your hands are defiled with blood, and your 
with sins ; and your lips have spoken wickedness, and 
jour tongue meditates unrighteousness: no man speaketh 
ruth, neither is there true judgment ; they trust in vanity, 

H 



flie Faith not to be sold to the unworthy. 

TREAT, and speak emptiness ; who conceive sorrow, and bring forth 
Ze h I wickedness. Likewise in Sophonias ; In failing let it fail 
2. 3. iwifrom the face of the earth, saith the Lord; let man and 

cattle fail, let the fowls of the heaven fail, and the fishes of 

the sea ; and I will take away the wicked from the face of 

the earth. 

48. That we must not take usury. 

Ps. 14, In the fourteenth Psalm ; He that hath not given his 
not v. mone y t usury, nor taken rewards concerning the innocent; 

whoso doeth these things, shall never be moved. Likewise in 
Ezek.ie.Ezekiel ; But the man irho will be righteous, shall not 
V. * oppress any, and shall restore the pledge of the debtor, and 

shall not commit rapine, and shall give his bread to the 

hungry, and shall cover the naked, and shall not give his 

Deut. money to usury. Likewise in Deuteronomy ; Thou shalt not 

3 ^ lend to thy brother, with usury of money, and with usury of 

victuals. 

49. That even enemies are to be beloved. 

In the Gospel according to Luke; If ye love them which 

love you, what thank have ye ? For sinners also lore those 



5, that love them. Likewise according to Matthew; Lave your 

44. -15. 

v. enemies, and pray for them which persecute you; that ye 



may be the children of your Father which is in heaven, who 
maketh His sun to rise on the good and the evil, and sendeth 
rain on the just and the unjust. 

50. That the Sacrament of Faith is not to be pro 
faned. 

Prov.23, In Solomon in the Proverbs; Say not any thing in the ears 
9 - noiV ofafool; lest when he hoth heard, he mock thy wise words. 
Mat. 7, Likewise in the Gospel according to Matthew ; Give not that 
6. notV. which is holy unto the dogs, neither cast ye your pearls before 

swine, lest perchance they trample them with their feet, and 

turn again and crush you. 

51. That none ought to extol himself in his work. 

Ecciu*. In Solomon in Ecclesiasticus ; Boast not thyself in doing 
ip,26. fay business. Likewise in the Gospel according to Luke; 
Which of you having a servant ploughing, or a feeder of 



7 10. cattle, when he com eth from the field saith to him at once, 
Pass on, sit down? But he saith to him, Make ready 
wherewith I may sup, and gird thyself, and serve me, till I 



Faith in placed in free choice. !)}) 

eat and drink ; and afterward thou shall eat and drink. 
Doth he thnnk that servant, became he did the things that 
wtt n i landed him? So therefore ye also, when ye shall 
hnvf <{one those things which were commanded you, say, We 
arc unprofitable servants ; we have done that which we had 
to do. 

52. That the liberty of believing or not believing is placed 
in free choice. 

In Deuteronomy ; Behold, I have set before thy face life Deut. 
and death, good and evil ; choose thee life, that thou mayest^ } v 
live. Likewise in Isaiah ; And if ye be willing and hear Me, j s . 1,19. 
ye shall cat the good of the land. But if ye refuse, and hear noi v 
Me not, the sword shall consume you : for the mouth of the 
Lord hath spoken these things. Likewise in the Gospel 
according to Luke; The kingdom of God is within you. L\ikeI7, 

53. That God s secrets cannot be seen through, and there- 21 - v * 
fore our faith ought to be simple. 

In the first Epistle of Paul to the Corinthians ; We see \ Cor. 
now through the glass in a figure, but then with face to face. * 

HOI V 

Now I know in part ; but then shall I know even as also I 
am known. Likewise in Solomon in Wisdom ; And in 
plidty of heart seek ye Him. Likewise in the same ; He p r 
that walketh with simplicity, walketh with faith. Like wise 9. not v! 
in the same; Seek not the things that are higher than 



and search not out the things that are stronger than thou. not v - 
Likewise in Solomon; Be not righteous over-much, and 



not a reasoner more than is needful. Likewise in Isaiah ; ? v - 

Is. 29 

Woe unto them that have deep counsel in themselves. Like- 15. not 
wise in Maccabees; Daniel, in his simplicity, icas delivered^* 
from t/> month of lions. Likewise in the Epistle of Paul to 60. not 
the Romans; O the depth of the riches of the wisdom a?id^ m 
knowledge of God! How are His judgments past finding 11,33 
////, anil how unsearchable His ways! For who hath known v. 
the mind of the Lord? or who hath been His counsellor? 
Or who hath first given to Him, and it shall be recompensed 
unto hint,. For of Him, and through Him, and in Him, arc 
all things; to Him be glory for evermore. Likewise to 
Timothy; But foolish and unlearned questions avoid, tt0 
ing that they do gender strifes. But it behoves not the servant 
of God to strive, but to be gentle unto all men. 

H -2 






100 None, even of Christians, is free from thejilth of sin. 

TREAT. 54. That none is without filth and without sin. 
In Job ; For w/io is clean from filth ? Not one ; even 

4. 5. ^though his life be of one day hi the earth. Likewise in the 
p^ 5Q fiftieth Psalm ; Behold, I was conceived in iniquities, and in 
f5i t ] 5. sins did my mother conceive me. Likewise in the Epistle of 
ijohni, John ; If ive say that ice have no sin, we deceive ourselves, 
8. notV.#7^/ the truth is not in us. 

55. That we must please, not men, but God. 

Ps. 52, i n the fifty-second Psalm ; They that please men are con- 
not V. founded ; because God^hath innde them nought. Likewise in 
Gal. 1, the Epistle of Paul to the Galatians ; If I icould please men, 

lo. not j should not be the servant of Christ. 

v. 

56. That none of those things that are done is unseen by 
God. 

Prov.is, j n the Wisdom of Solomon ; The eyes of the Lord in every 

place behold the good and the evil. Likewise in Jeremiah ; 

Jer. 23, / am a God at hand, and not a God afar off. If a man be 

23. 24. 

not V. hidden in secret places, shall not I therefore see him ? Do 
not I fill heaven and earth, saith the Lord? Likewise in the 

1 Sam. first of Kings ; Man looketh on the face, but God in the 
no j y heart. Likewise in the Revelation ; And all the Churches 
Rev. 2, shall know, that I am Searcher of the reins and heart; and 
y/ / will give unto every one of you, according to his works. 
Ps. 18, Likewise in the eighteenth Psalm ; Who understandeth 
Y - errors? Cleanse Thou me, O Lord, from my secret faults. 

Likewise in the second Epistle of Paul to the Corinthians; 

2 Cor. 5, We must all appear before the judgment-seat of Christ, that 
y/ every one may bear the things which belong to his body, 

according to that he hath done, ichether good or bad. 

57. That the believer is made better, and reserved. 

Ps. 117, In the hundred and seventeenth Psalm; The Lord amend- 
i8 18 ~t * n 9 hath amended me, and He hath not given me over unto 
V. death. Likewise in the eighty-eighth Psalm; I will visit 

TJ- QQ 

[89 132 their transgressions with the rod, and their sins with scourges. 
33. not B u t flfy lovingkindness ivill I not disperse from them. 
Mai. 3, Likewise in Malachi ; And He shall sit refining and purify- 
3. uotv. fag^ as g i^ an( i s n ver ; anc i ff e shall purify the sons of Levi. 

Mat. 5, Likewise in the Gospel; Thou shalt not go out thence, till 
y t no1 thou pay the uttermost farthing . 

58. That none ought to be made sad by death, since in 



None oufjht to nor row at death. 101 

living there is trouble and peril, in dying peace and certainty 
of resurrection. 

In Genesis; Then the Lord said unto Adam, Because thou Gen. 3. 
hast hearkened unto the voice of thy wife, and hast eaten of D0 [~v. 
that tree, of which alone I commanded thce, that thou 
shouldest not eat of it; cursed shall be the ground in all thy 
u-orks ; in sorrow and groaning shalt thou eat of it all the 
d(iys (f thy life ; thorns and thistles shall it cast out to thee, 
and thou shalt eat the herb of the field. In the sweat of thy 
face shalt thou eat thy bread, until thou return unto the 
ground, of which also thou wast taken ; for earth thou art, 
and into earth shalt thou go. Likewise in the same place ; 
And Enoch pleased God, and was not found afterward ; G^U. 5, 
because God translated him. And in Isaiah; All flesh is^ uot 
grass, and all the glory thereof as the flower of grass. The i s .40, 6. 
grass hath withered, and the flower hath faded; but the 7 noiV 
I -ord of the Lord abideth for ever. In Ezekiel ; They say, Ezek.37, 
our bones are dried, our hope is lost, we have expired. n ~ 14< 
Therefore prophesy, and say, Thus saith the Lord; Behold, 
I open your graves, and will bring you forth from your 
graves, and will bring you into the land of Israel. And I 
will put My Spirit in you, and ye shall live, and I will 
place you in your own land, and ye shall know that I the 
Lord have spoken, and will perform it, saith the Lord. 
Likewise in the Wisdom of Solomon ; He was taken away, W isd. 4, 
lest that wickedness should alter his understanding ; for his 11 - I 4 - 
soul was pleasinn to God. Likewise in the eighty-third**^ 
Psalm ; How amiable are Thy tabernacles, O God of hosts ; Ps . 83t 
///// swtl longcth and haste th for the courts of God. And in t 8 ^ * 
the Kpistle of Paul to the Thessalonians ; Eut we would 
hav<> you to be ignorant, brethren, concerning them 
are ash><>p, that ye sorroir nut, even as others which have no^ 

For if we believe that Jesus died and rose again, so 
them which are asleep in Jesus will God bring with 
Him. Likewise in the first to the Corinthians; Thou fool, i Cor . 
////// which thou sowest is not quickened, except first it cKe. l *> 3 & 
And again ; Star differed from star in glory ; so also the Tel 
erection <>J the d<<n<f. The body is sown in corruption, fti5,53- 
thrntt corruption ; it is smcn in dishonour, it risethv , 
in glory : U is sown in weakness, it riscth in power ; it is 

W an animal body, it riseth a spiritual. And again; 



10-2 Against idolatry. 



this corruptible must put on incorruption, and this 
mortal put on immortality. But when this corruptible 

A v^ or 

15,53 shall have put on incorrupt ion, and this mortal shall 

^ no1 have put on immortality ; then come to pass the word 

which is written, Death is swallowed up in striving. 

death, where is thy sting ? death, where is thy striving ? 

John 17, Likewise in the Gospel according to John ; Father, I will, 

24. not tfo a t ifoy a i so w hom Thou hast given Me, be with Me, and 

may see My glory, which Thou hast given Me before the 

"Lukol. foundation of the world? Likewise according to Luke; Lord* 

29 SO 

not v. now fetfa*t Thou Thy servant depart in peace, according to 
Thy word; for mine eyes have seen Thy salvation. Likewise 
John H, according to John ; If ye loved Me, ye would rejoice, because 
v r I go unto the Father ; for the Father is greater than I. 

59. Concerning the idols, which the Gentiles think gods. 

Wisd. In the Wisdom of Solomon; All the idols of the heathen 

n. not" ^ey counted gods ; which neither have the use of eyes to see, 

V- nor nostrils to draw breath, nor ears to hear, nor fingers in 

their hands to handle ; but their feet also are slow to walk. 

For man made them, and he who hath borrowed a spirit, he 

fashioned them. But no man will be able to make a god 

like unto himself ; for being mortal, he worketh a dead thing 

with icicked hands. But he himself is better than they ichom 

he worshippcth ; since he indeed lived, but they never. Con- 

\visd. cerning this same thing; Neither by considering the icorks, 

3 > ] ---*- did they acknowledge who was the work-master, but deemed 

either fire, or wind, or the swift air, or the circle of the stars, 

or the abundant water, or the sun, or the moon, to be gods 

which govern the world ; because of whose beauty if they 

thought this, let them know how far more beautiful the Lord 

is than these ; or if they were astonished at their virtues and 

powers, let them understand by them, that He who made 

these mighty things, is mightier than they. Likewise in the 

Ps. 134, hundred and thirty- fourth Psalm; The idols of the heathen 

16 "is are s ^ ver an d gold, the work of men s hands. They 

not V. have a mouth, and speak not; eyes have they, and they 

see not ; they have ears, and hear not ; for neither is there 

breath in their mouth. Let those that make them become 

like unto them ; and all that trust in them. Likewise in the 

FOR i 5 * ninety-fifth Psalm ; All the gods of the nations are daemons, 

I v/ V/ I O * 

not v. but the Lord mado thr heavens. Likewise in Exodus; 



The lust of food and of (jain to be avoided. 1U3 

} \> shall not make to you gods of silver nor of gold. And again ; Exod. 
Thou shall not make unto thee an idol, nor the likeness 
any thing. 

60. That too great lust of food is not to be sought after. 

In Isaiah : Let us eat and drink , for to-morrow we shall die; is. 22, 

I O "I A 

this iniquity shall not be remitted unto you, even until ye die. no : y 
Likewise in Exodus; And the people sat down to eat and drink, Ex.32,6. 
and they rose up to play. Paul in the first to the Corinthians ; n 
Meat commendeth us not to God, for neither if we eat shall we i Cor. 8, 
abound; neither if we eat not shall we want. And again ; When - " ot 
ye come together to eat, tarry one for another. If any man 1 1, 33. 
hunger, let him eat at home; that ye come not together untojudg- not v - 
mi Ht. Likewise to the Romans; The kingdom of God is not Rom. 
meat and drink, but righteousness, and peace, and joy in the Holy not v 
Ghost. In the Gospel according to John ; / have meat, which John 4, 
ye know not. My meat is to do the will of Him that sent Me, J^ ^f 
and to finish His work. 

61. That the lust of gain, and money, are not to be sought 
after. 

In Ecclesiasticus in Solomon ; He that loveth silver shall notEcdes. 
be satisfied with silver. Likewise in Proverbs ; He that holdeth n ot v 
corn, is cursed among the people; but blessing is upon 



h tin that comm un icateth it. Likewise in Isaiah ; Woe unto them y 
that join house to house, and lay field to field, that they may take Is. 5, 8, 

. AT 

niniy something from their neighbour. Will ye dwell alone upon n 

the earth / Likewise in Sophonias ; They shall build houses, Zeph. 1, 

* O T A 

and shall not inhabit them; and they shall plant vineyards, and no * v * 
shall tint drink the wine thereof, because the day of the Lord is 
near. Likewise in the Gospel according to Luke; For what Luke 9, 
doth a j/ian />rJit, to gain the whole world, but lose his own self? v 5 not 
And again; But the Lord said unto him, Thou fool, this night Lukel2, 
thy soul is required of thee ; then whose shall those things be, y 0< not 
which thnti hastprovided? And again ; Remember, that thou in LukeiG, 
thy life- time receivcdst good things, and likewise Lazarus Ml *^ D0t 
/// ings. But now he is petitioned, and thou art tormcn ted. And 
in the Acts of the Apostles; But Peter said unto him, Stiver Acts3,6. 

d gnld haw I none; but that which I have, give I thee; in the 1 ^ 
Name of Jesus Christ of Nazareth, rise up and walk. And he 

( hint by the right hand, ami lifted him up. Likewise in the 
first t> Timothy ; IVt> nrcmght nothing into this wnrld, CWrf 

not v, 



104 Marriage not to be made icith Gentiles. 

TREAT, neither can we cany any th ing out. Having therefore provision 
and raiment, let us be herewith content. But they that will 
be rid i fall into temptation and a snare, and into many and 
hurtful lusts, ichich plunge man into perdition and into de 
struction. For covetousness is the root of all evils, which while 
some covet after they have made shipn-reckfrom the faith, and 
pierced themselves through with many sorrows. 

62. That marriage is not to be made with Gentiles. 
Tobit 4, j n Tobias ; Take a wife of the seed of thy parents, and take 
V. not a strange woman, wit ic/i is not of thy par en As- tribe. Likewise 
Gen. 24. in Genesis ; Abraham sends his servant, to take of his seed 
1 Es. 8. Rebekah, unto his son Isaac. Likewise in Esdras ; God was 

i f^ * 

not v*. no * satisfied, ichen the Jews were laid waste, except they relin 
quished the strange w-ives, together with the children also whom 
they had begotten of them. Likewise in the first Epistle of 
1 Cor. 7, Paul to the Corinthians; The wife is bound, so long as her 
!ot v husband liveth ; but if he be dead, she is at liberty to be married 



to \i h<n she icill ; only in the Lord. But she will be happier if 

1 Cor. 6, she so abide. And again ; Know ye not, that your bodies are the 
noTv members of Christ? Shall I take the members of Christ, and 

v i oke th em th e members of an harlot ? God forbid. Or know ye 
not, that he who is joined to an harlot, is one body ? For they 
two shall be one flesh. But he that hath joined himself unto the 
Lord, is one spirit. Likewise in the second to the Corin- 

2 Cor. 6, thians; Be not yoked together with unbelievers; for what f el- 
V. lowship hath righteousness with unrighteousness ? or ichat 

communion hath light with darkness ? Likewise concerning 
i Kings Solomon in the third of Kings ; And strange wives turned 
not V. away his heart after their gods. 

<>3. That the sin of fornication is a grievous sin. 
lCor.6, p au i to the Corinthians; Every sin that a man doeth is 

18. 19 

20. not without the body ; but he that committeth fornication, sinncth 
against his own body. Ye are not your own ; for ye are bought 
icith a great price. Glorify and carry God in your body. 

64. What are those carnal things which beget death ; and 
what those spiritual, which lead to life. 

Gal. 5, Paul to the Galatians; The flesh lusteth against the Spirit, 

1? 2> and the Spirit against the flesh. For these are contrary the one 

to the other, so that ye do not those things that ye would. But 

the works of the flesh are manifest, which are adulteries, form- 



All sin* put off m Baptism. 105 



uncleannesses, lattivioumeM) idolatries, witchcrafts^ 

nnirdt-rs, wrath, contentions, emulations, anger, provocations, 
hatred, strifes, heresies, enryings, drunkenness, revellings, and 
such like. Of (he which I tell you before, that they which do 
snc/t things, shall not possess the kingdom of God. But the 
/ mit of the Spirit is love, joy, peace, greatness of mind, yood- 
HCSS, faith, meekness, continence, chastity. For they that are 
(7/m/ .v hare crucified their Jizsh, with the vices and lusts. 

65. That all sins are put off in Baptism. 

hi the Epistle of Paul to the Corinthians; Neither forni- 1 Cor. 6, 
s, nor idolaters, nor adulterers, nor effeminate, nor abusers n ^y. 



of themselves with mankind, nor thieves, nor extortioners, nor 
drunkards, nor rentiers, nor robbers, shall inherit the kingdom 
f God. And these things ye were; but ye are washed, but ye 
are sanctified, in the Xame of our Lord Jesus Christ, and by 
the Spirit of our God. 

66. That the Discipline of God in Church precepts is to be 
observed. 

In Jeremiah ; And I will give you pastors according to Mine Jer. 3, 
heart, and they shall feed sheep, feeding them with Discipline, y no1 
Likewise in Solomon in the Proverbs ; My Son, neglect not the p rov> 3 j 
Discipline of God, and faint not when ihou art rebuked of Him. 11- 1! 2 * 
For whom God lovelh He rebuketh. Likewise in the second 
Psalm ; Take hold on Discipline, lest perchance the Lord be Ps,2,r2. 
angry, an dye perish from the right way: when His wrath hath 
quickly been kindled upon you, blessed are all they that put their 
trust in Him. Likewise in the forty-ninth Psalm ; But unto Ps. 49, 
the sinner Godsaith, Wherefore dost ihou set forth My statutes, \ ^ 
and takest l\ly covenant in thy nioutlt : whereas thoti hatestV- 
Discipline, and hast cast My words behind thee? Likewise in 
tlie Wisdom of Solomon ; He who castetli an ay Disc iplin e, /sWisd. 3, 
nnxt>r,il>lt>. "- not 

V 

67. That it was foretold, that they would despise whole- 
me Discipline. 

Paul in the second to Timothy ; There will be a time, when 2Tim. 4, 

1 A 

th . y will not endure sound doctrine, but according to their y. 
dcsiriinjs shall they heap to themselves teachers haring itching 
r* ; and shall turn away their hearing from the truth, and 
shall be turned unto fables. 



10(i The Church sustained, not by man s wisdom,, but byjaith. 

TREAT. 68. That we must withdraw from him who lives disorderly, 
and contrary to Discipline. 



2 Thes. Paul to the Thessalonians ; Now ice command you, in the 
y r >J Name of our Lord Jesus Ch rist, that ye separate yourselves from 

all brethren that walk disorderly, and not after tJie tradition 
PS. 49, which they have received of us. Likewise in the forty-ninth 
J 8 y- Psalm ; If thou sawest a thief, thou consentedst with him, and 

placedst thy portion icifh the adulterers. 

69. That the kingdom of God is not in the wisdom of the 
world, or in eloquence, but in the faith of the Cross, and 
virtuousness of conversation. 

l Cor. 1, In the first Papistic of Paul to the Corinthians; Christ sent 

not~V me t P reacn -> }l i in wisdom of words, lest the Cross of Christ 

should be made of none effect; for the nord of the Cross is to 

them that perish foolishness ; but unto them which are saved 

it is the power of God. For it is icritlen, I will destroy the 

wisdom of the icise, and I will convince the prudence of the 

prudent. 1 There is the wise / II here is the Scribe ? 

Where is the disputer of this world ? Hath not Cod made 

foolish the wisdom of this world / For since in the wisdom 

of God, the world by wisdom knew not God, it pleased God 

by the foolishness of preaching to save them that believe. 

For the Jews desire siyns, and the Greeks seek after wisdom ; 

but we preach Christ crucified; unto the Jews indeed a 

stumbling block, and unto the Gentiles foolishness; but unto 

them winch are called, Jeics and Greeks, Christ the power of 

l Cor. 3, God, and the wisdom of God. And again; Let no man 

~T deceive himself; if any man among you thinketh himself to 

be wise, let him become a fool unto this world, that he may 

be wise. For the wisdom of this world is foolishness icith 

God ; for it is written, Thou shall rebuke the wise in their 

craftiness. And again; The Lord knoweth the thoughts of the 

wise, that they are foolish. 

70. That we must obey Parents. 

Eph. 6, In the Epistle of Paul to the Ephesians ; Children, obey 

~ 3 your Parents ; for this is right. Honour thy father and thy 

mother, ichicli is the Jirst commandment with promise ; that 

it may be well with tliee, and thou mayest live long on 

the earth. 

71. Neither ought fathers to be bitter toward their children. 



We mast nut speak with heretic*. 107 

And ye, parents, provoke not your children to wrath, 
but nourish them in Discipline, and in the admonition o/ 4 - nolV - 

the Jsn d. 

7-2. That slaves when they have believed, ought the more 
to obey their masters according to the flesh. 

In the Epistle of Paul to the Ephesians ; Servants, ^E P h.6, 
obedient to your masters according to the flesh, with fear andy 
trembling, and in singleness of your heart, as to Christ ; not 
with eye-service, as pleasing men, but as the servants of 
God. 

73. That masters also ought to become more mild. 

Likewise in the same place ; And ye, masters, do the sameE^b. 6, 



things unto them, forbearing anger ; knowing that both your 
and their Master is in heaven ; and there is no election of 
persons in Him. 

74. That all widows who are approved are to be honoured. 

In the first Epistle of Paul to Timothy ; Honour widows iTim. 5, 
that are -widows indeed. But the widow that liveth in ^ 6< not 
pleasure, is dead while she liveth. And again; But the \T\m.5, 
younger widows refuse ; for when they have become wanton in 1 ^?* 
Christ, they wish to marry; Jiaving judgment, because they 
have cast off the first faith. 

75. That each person should chiefly take care of them who 
belong to himself, and especially of believers. 

In the first to Timothy; But if any have not care for his\ Tim. 
own, an (I specially for those of his own house, he denieth tkffy not 
faith, and is worse than an infidel. Concerning this same 
thing in Isaiah; If thou seest the naked, clothe him, and Is. SB, 
despise not the household of thine own seed. Concerning 7 not V * 
which household is said in the Gospel ; //" they have called Mat. 10, 
the Master of the House Beelzebub, how much more shall they^ no1 
call tti cm of His Household? 

76. That one who is older is not to be rashly accused. 

In the first to Timothy; Against an elder, receive not \T\m. 
(in accusation. <> ! y 

77. That he who sins is to be publicly rebuked. 

In the first Epistle of Paul to Timothy ; Them that sin \ Tim. 
rebuke lefure all, that the others also may fear. 5< 2 ?; 

7^. That we must not speak with heretics. 
To Titus ; A man that is an heretic after the first or second l ltu f 3 

10. 11. 

not V. 



108 Continuance in true doctrine no excuse for schism. 

T RE AT, admonition reject; knowing thai such an one is subverted^ 

and sinneth, and is condemned by himself. Concerning this 

1 John same thing in the Epistle of John; They went out from us, 
not V ^ u t * ne y u ere n t f us ; for if they had been of us, they would 

no doubt have continued with us. Likewise in the second to 

2 Tim. Timothy ; Tlieir word creepeth as doth a canker. 

Y 79. That innocency asks with confidence, and obtains. 

l John In the Epistle of John : // our heart rebuke us not. 
2,21.22. 

notv. w e have confidence toward God, and whatsoever ice ask, 



we shall receive of Him. Likewise in the Gospel according 
Mat. 5, to Matthew; Blessed arc the pure in heart, for they shall see 
Ps D 23 God. Likewise in the twenty-third Psalm ; Who shall ascend 
[24,] 3. into the hill of the Lord, or it ho shall stand in His holy 
place ? The innocent in hands, and pure iti heart. 

80. That the devil has no liberty against man, unless God 

permit. 

John 19, In the Gospel according to John ; Jesus said, Thou 
y* not couldest have no power against Me, except it were given thee 
1 Kings from above. Likewise in the third of Kings ; And God 
l ?^* stirred up the Adversary against Solomon himself. Likewise 
Job 2, in Job ; God first permitted, and then it was allowed to the 

Devil. And in the Gospel the Lord first permitted, in saying 
John 13, to Judas ; That thou doest, do quickly. Likewise in Solomon 
Y * in the Proverbs ; The heart of the King is in the hand 

Prov. O f God. 
21 1. 

V. 81. That payment must quickly be made to the hireling. 



Levit ^ n Leviticus ; The icages of thine hireling shall not sleep 
19, 13. with thee until morning. 

82. That divination is not to be used. 
Deut. In Deuteronomy; Use ye not omens nor divination. 

8 ;,l 83. That the corner of the head is not to be rounded. 
not V. 

Levit. Ye shall not round the corner of your head. 
19, 27. g4 That the beard is not to be plucked. 

not V. 

Levit. Ye shall not mar the figure of your beard. 

19, 27. 85 That we must rise up, when Bishop or Presbyter 

comes. 

Levit. Thou sJialt rise up before tit e face of the Elder , and honour 
9> 2? the person of the Presbyter. 

1101 * rm 

86. That schism must not be made, even though he who 
secedes remain in one faith and in the same tradition. 



o one tempted beyond his strength. 109 



In Ecclesiasticus in Solomon; He that cleaveth wood Ecclus. 
be endangered thereby, if the iron fall forth . Likewise 10 ; n o t 
in Exodus; In one house shall it be eaten; ye shall not cast^^ 

th the Jlcsh abroad out of the house. Likewise in the 12, 4. 
hundred and thirty-second Psalm ; Behold how good and* ^ 

haw pleasant it is for brethren to dwell in unity. Likewise in [133,] 

.. 7 T| r I. not V . 

the Gospel according to Matthew; He that is not with ^&?, M at.i2, 
U against Me ; and he that gathereth not with Me, scattereth.W- not 
Likewise in the first Epistle of Paul to the Corinthians; Now\c m .\ 9 
/ beseech you, brethren, by the Name of our Lord Jesus;* 
, that ye all speak the same thing, and that there be not 
among you. But be ye joined together in the same 
mind, and in the same judgment. Likewise in the sixty- p g . 67, 

F68 1 6 

seventh Psalm; God, who maketh men to dwell with one^^^ 
mind in an Itouse. 

87. That the faithful ought to be simple as well as prudent. 

In the Gospel according to Matthew; Be ye prudent ^^.lo, 
as serpents, and simple as doves. And again; Ye are the y 
salt of the earth; but if the salt have lost his savour, where-M*t.5, 

1 ^ firtfr 

u-ith shall it be salted? It is (jood for nothing, but to be cast v 
forth abroad, and trodden under foot of man. 

88. That a brother must not be defrauded. 

In the first Epistle of Paul to the Thessalonians ; That no l Thes. 
man defraud his brother in any matter ; because that God isy^ 
the avenger of all these. 

89. That the end of the world comes suddenly. 

Saith the Apostle ; The day of the Lord so shall come, as ^ Th 
a thief in the flight. 1 1 lien they shall say peace and safety, 5, 2. 3. 
then shall sudden destruction come upon them. Likewise in 11 
the Acts of the Apostles ; Xo man can know the time, or the . j 7 
times, u hii-h the Father hath put in His -own power. notV. 

90. That the wife is not to separate from her husband ; or 
if she separate, is to remain unmarried. 

Paul to the Corinthians; And to them which are married \ COT. 7 
/ command, yet not I, bnt ihe Lord, that the wife be not 10 - 1 7 L 
eparatedfrot* her husband; but and if she depart, that she 
remain unmarried t or be reconciled to her husband ; and that 
the husband put not a way his wife. 

91. That every one is so much tempted, as he is able to 
bear. 



110 The Kucharist to be received with fear. 

TREAT. Paul in the first Epistle to the Corinthians ; There hath no 
- - tern pi at ion taken you, but such as is of wan ; but God is 

\ - \) i 

10, 13. faithful, irho trill not suffer you to be tempted above that ye 
v> are able, but will witlt the temptation also make a way to 
escape, that ye may be able to bear it. 

92. That not whatsoever is lawful is to be done. 

1 Cor. Paul in the first Epistle to the Corinthians ; All thinqs 

10 2*} 

notv* are 1 (llc f lt l) but all things are not expedient; all thing* 
are lawful to rue, but all things edify not. 

93. It is foretold that heresies should be. 

1 Cor. In the first Epistle of Paul to the Corinthians ; There 
notv* mug t be also heresies, that they which are approved may 
be made manifest among yon. 

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

Levit. In Leviticus; Whatsoever soul shall eat of the flesh of the 

not V saving sacrifice, which is of the Lord, his unclean ness being 

upon him., that soul shall perish out of his people. Likewise 

1 Cor. in the first to the Corinthians ; Whosoever shall eat the bread 

1 1 27 

not v. or ar * n k *"< clt P f the Lord unworthily, shall be guilty of the 
body and blood of the Lord. 

95. That we must company with the good, and avoid the 
wicked. 

Prov. In Solomon in the Proverbs ; Bring not the wicked into 

4> I?- the habitation of the just. Likewise in the same in Eccle- 

Ecclus. siasticus; Let just men be thy guests. And again ; A faith- 

f\ 1 i? "17 

E clu< f 11 ^ friend is the medicine of life, and of immortality. 
fi. 16. v. Likewise in the same place; Be thov far from the man that 
9, 13?V. hnth l )0tf er t kill, and thou shall not have suspicion of fear. 
Ecclus. Likewise in the same place ; Blessed is he that Jin deth a true 
25>9> v friend, and that speaketh righteousness to the hearing ear. 
Ecrlus. Likewise in the same place ; Hedge thine ears with thorns, 
y 8 24 and do not hear a wicked tongue. Likewise in the seven- 
Ts. 17, teenth Psalm ; With the just Thou uilt be just, and u ith 

,L 8 ^ 2 ? the innocent man Thou irilt be innocent; and with the 
26. not 

V. perverse Thou wilt be perverse. Likewise in the first Epistle 
1 Cor. of Paul to the Corinthians; Ecil communications corrupt 

not y 3 9^ manncr *- 

96. That our works must be in deeds, not in words. 

^g us< In Solomon in Ecclesiasticus ; Be not hasty in thy tongue, 

not V. 



Th> yrnce of God shintlti no I lie m. /.l (it <i j.ri> 111 

and in thy deeds profitless and remiss. And Paul in the first 

t<> the Corinthians ; The kingdom of God is not in word, but \ Cor. 4, 

in pmrer. Likewise to the Romans ; Not the hearers of the y r 



are just before God, but the doers of the law shall be Rom - 2 > 
justified. Likewise in the Gospel according to Matthew ; v. 
He who shall do* and so teach, shall be called greatest in the ?i at - 5 

J9. not 

kingdom of heaven. Likewise in the same place; Every one V. 
that heareth My words and docth them, I will liken him^^j 
unto a wise man, which built his house upon a rock ; the rain not V. 
descended, the floods came, the winds blew, and beat upon 
that house, and it fell not ; for it was founded upon a rock. 
And every one that heareth My words, and doeth them not, 
I will liken him unto a foolish man, which built his house 
yfinn the sand. The rain descended, the floods came, the 
winds blew, and beat upon that house, and it fell; and great 
icas l](c full of it. 

97. That we must hasten to Faith, and to the attainment of 
Baptism. 

In Solomon in Ecclesiasticus ; Make no tarrying to /w/wr.cclus. 
to God, and put not off from day to day ; for suddenly cometh ^ 7 - not 
His wrath. 

98. That the catechumen ought now to sin no more. 

In the Epistle of Paul to the Romans ; Let us do evil, until Rom. 3, 
the good things come ; whose damnation is just. 8> notv 

99. That judgment will be according to the times; either 
of equity, before the Law ; or after Moses, of the law. 

Paul to the Romans ; As many as have sinned without law, Rom. 2, 
shall perish without law ; and as many as have sinned in the 1 ^" no1 
law, x/i tll be judged also by the law. 

100. That the grace of God should be given freely. 

In the Acts of the Apostles; Thy money perish with thec, Acts 8, 
because thou hast thought that the gift of God is possessed by^ not 
money. Likewise in the Gospel ; Freely ye have received, Mat. 10, 
free/ 1/ give. Likewise in the same place; Ye have made 



Father s house an house of merchandize. Likewise in Isaiah ; 16. Mat. 
Ye that thirst, come ye to the water ; and as many as have 11 }? 

J not V. 

no money, come and buy, and drink without money. Like- Is. 55, i. 
wist- in the Rrvrlation; I am Alpha and Omega, the begin-^^ii 
nitty and the end. I ,- /// ijire unto him that is athirst of the Q - 7 - not 
fountain <f the water of life freely. He that overcometh 



Resentment to ht> quenched and injuries left to God. 

possess these things, and their inheritance; and I will 
be his God, and he shall be My son . 



101. That the Holy Spirit hath often appeared in fire. 
Exod. In Exodus ; And mount Sina was altogether on a smoke, 
not v. because God had descended on it in fire. Likewise in the Acts 
Acts 2, of the Apostles ; And suddenly there came a sound from heaven, 
notV. o^ofa mighty nuhingwind) and it filled all that place, in which 



they were sitting. And there appeared unto them cloven tongues 

like as of fire, which also settled upon each of them; and they 

were all filled with the Holy Ghost. Likewise in whatever 

sacrifices God accounted accepted, fire descended from hea- 

Ex.3,2.ven, to consume the things sacrificed. In Exodus; The 

Angel of the Lord appeared in aflame of fire out of a bush. 

102. That all good men ought willingly to hear reproof. 

Prov. 9, i n Solomon in the Proverbs ; He that rebuketh a wicked 
8. notV. 

man, shall be hated by him : rebuke a wise man, and he will 
Jove thee. 

103. That we must withhold from much speaking. 

*JJ* In Solomon; In much speaking thou shalt not avoid sin; 

J. \J 1 / 

not V. but refraining thy lips thou shalt be wise. 

104. That we must not lie. 

Prov. 12, In Solomon ; Lying lips are abomination to the Lord. 

105. That they are oftentimes to be corrected, who err in 
domestic dutv. 

* 

Prov.13, In Solomon ; He that spareth the rod hateth his son. And 

Y E again ; Stay not from correcting a child. 

Prov. 19, 106. That when injury has been received, patience is to be 

y. kept, and vengeance to be left to God. 

Lev. 19, Say not, I will avenge me of mine adversary ; but await 

}* not the Lord, that He may be thy help. Likewise in another 

Deut. place; To Me belongeth vengeance, I will recompense, saith 

Ort O C 

not V. ^e Lord. Likewise in Sophonias ; Wait thou upon Me, saith 

Zeph. 3, the Lord, in the day of My rising up to the Testimony; since 

My judgment is to the congregations of the Gentiles, that I 

may take hold on kings \ and pour out Mine anger upon them. 

107. That we must not speak detractingly. 

Prov .20, In Solomon in the Proverbs ; Love not to detract, lest thou 
18.fkpi.gg taken away. Likewise in the forty-ninth Psalm; Thou 
Ps. 49, sattest and spakest against thy brother; and puttedst a slander 
notV. against thine own mother s son. Likewise in the Epistle of 



The duty of protecting the icidoif and orphan. 113 

Paul to Titus; To speak cril of no man; and not to be Titus 3, 

2.notV. 

trawlers. 

IDS. That ^e must not lay snares against a neighbour. 

In Solomon in the Proverbs; Wlioso diggeth a pit for? 

-wO j I m 

his neighbour, shall fall therein. not v. 

10!). That the sick are to be visited. 

In Solomon in Ecclesiasticus ; Be not slow to visit f/ie Ecclus. 
sick, for by these things thou shalt be strengthened in love. ^ V. 
in the Gospel; / teas sick, and ye visited Me ; /M at -25, 

oO* not 
in prison, and ye came unto Me. V. 

110. That backbiters are accursed. 

In Ecclesiasticus in Solomon ; The backbiter and double- Ecclus. 
is accursed; for he will disturb many that 



peace. 

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

In the same; TJie Most High approveth not the offerings Ecclus. 

of the tricked. V. 

112. That a heavier judgment is upon those, who in this 
world have had more power. 

In Solomon; The hardest judgment shall be made owWisd. 6, 
them Utat govern- ; for to the mean man mercy is granted, but 
mighty men shall suffer torments mightily. Likewise in the 
second Psalm ; And now understand, O ye kings; be instructed, Ps.2,10. 
ye who judge the earth. 

113. That the widow and the orphans ought to be pro 
tected. 

In Solomon in Ecclesiasticus ; Be merciful to the orphans Ecclus. 
//.v a father, and as a husband to their mother; and thou shalt n Qt y 
be as the son of th< j Most High, if thou shalt obey. Likewise in 

Exodus ; Ye shall not afflict ami widow and fatherless child. Exod. 

^ , 22 22 _ 

if >!<> shall afflict them, and they cry with the voice 



Me, I will hear (heir cries, and will be wrathful in 
against you, and will kill you frith the sword; and your 
h-ircs xhall bf id/lows, and your children fatherless. Like 
wise in Isaiah; Judge for the fatherless, and justify the\ s .\ t \i. 
widow ; and come, let us reason together, saith the Lord. }* D0t 
Likewise in Job; / have kept the needy from the handj \> t 29, 
of t/ie powerful, and I have helped the orphan who had no 12 ^ 3 - 
helper , the icidoufs mouth blessed me. Likewise in the sixty- Ps 67 

seventh Psalm ; Father of orphans, and Judge of widows. [ 68 ] 6 

[5j. V. 



114 The duty of waking confession . 

TREAT. 114. That while any is in the flesh, he ought to make 

Confession. 

Ps. 6, 6 In the fifth Psalm; But in death who will confess to 
[? ] not Thee? Likewise in the twenty -ninth Psalm; Shall the 
Ps. 29, dust make Confession unto Thee? Likewise elsewhere that 
rei not Confession is to he made ; / had rather the repentance of the 
v - wicked, than his death. Likewise in Jeremiah ; Thus saith 

TT 7 *}*^ 

11." the Lord; Shall he that falleth not arise? or he that is 
Jer M turned away, not be converted ? 

115. That adulation is pernicious. 

Is. 3,12. In Isaiah; They which, call you blessed lead you into 
not v error, and disturb the paths of your feet. 

116. That God is more loved by him, to whom in Baptism 
more sins are forgiven. 

Luke 7, In the Gospel according to Luke ; To whom much is 
y 7 r forgiven, he loveth much ; and to whom little is forgiven^ he 
loveth lillle. 

117. That we have a hard combat against the Devil, and 
that therefore we ought to stand firmly, that we may be able 
to overcome. 

Eph. 6, j n the Epistle of Paul to the Ephesians ; Our wrestling is 
not V. not against Jlesh and blood, but against the powers and princes 
of this world, and of this darkness, against spiritual things 
of wickedness in high places. Wherefore put on the arms of 
God, that ye may be able to withstand in the most evil day, 
that wJicn ye have done all, ye may stand ; having your loins 
girt in the truth of the Gospel, putting on the breast-plate of 
righteousness, and having your feet shod with the preparation 
of the Gospel of peace ; in (ill things taking the shield of faith, 
therewith ye may be able to quench all thejiery darts of the 
most Wicked ; and take the helmet of salvation, and the sword 
Verbum of the Spirit, which is the Word of God. 

118. Concerning Antichrist, that he will come in man s 
nature. 

Is. H, In Isaiah ; This the man which shaketh the earth, which 
makeih kings disturbed, which maketh the whole earth a 
wilderness. 

Ps. 2, 119. That the yoke of the law was heavy, which is cast off 
us ; an d the yoke of Christ is light, which is put on by us. 
In the second Psalm ; Why are the nations in tumult, and 



Christ s yoke light. 115 

f/ic people imagine rain things? Tlic kings of the earth stood 
up, <ind the rnlcrs trere gathered together, against the Lord, 
and a</ainst Ifis Christ. Let us break their lands asunder, 
and raxt a/ray their yoke from us. Likewise in the Gospel 
according to Matthew; Come unto Me, all ye that la 
and arc heary-laden, and I will make you to rest. Take 
joke a/ton yon, and learn of Me, for I am mild and lowly of 
it-art, and ye shall Jind rest for your souls. For My yoke is 
kind, and My burden is light. Likewise in the Acts of the 
Apostles ; // seemed good to the Holy Ghost and to us, to layAcis 15, 
ipon you no litrden, than- these things which are necessary ; no j v> " 
hat ye should abstain front things offered to idols, and from 
he shedding of Hood, and from fornication. And whatsoever vld.Mzt. 
/e u-onld not to be done to you, do ye not to others. Luka 6, 

1*20. That we are to be instant in prayers. 31. 

In the Epistle of Paul to the Colossians; Continue e ?&Colos.4, 
rayer, and watch in the same. Likewise in the first Psalm; 
/> /// in the law of the Lord is Ids pleasure, and in His lawPs. 1,2. 
rill he meditate day and night. Likewise in Solomon; 



* S. Cyprian s agreement or dis- that in referring to " the Gospel ac- 
agreement from the Vulgate, will not be cording to St. Matthew," &c. he in- 
aoticed henceforth. It may be observed, variably uses " cata." 



wt Itindered from praying ever, and delay not unto death 018,22. 
e justified; for the repayment of the Lord alideth for 



TREATISE IV. 

ON THE DRESS OF VIRGINS. 



[Fell and Pearson consider this Treatise to have been written A. D. 248, 
when St. Cyprian was a priest ; others assign it to his Episcopate, on 
which he entered before the end of the year. It is written, after 
the Author s manner, in apparent imitation of Tertullian s De Cultu 
Fceminarum and de Virginibus velandis ; for instance, (as Fell observes, 
Adv. Jud. i. praefat.) whereas Tertullian wrote on Baptism, St. Cyprian 
wrote on the grace of God ; as Tertullian on Idolatry, so did St. Cyprian 
on the Vanity of Idols. As Tertullian wrote against the Jews, on 
Patience, to the Martyrs, on Prayer, on Penitence, and on the Pre 
scription of Antiquity, so St. Cyprian in turn wrote his Testimonies 
against the Jews, his benefit of Patience, his exhortation to Martyrdom, 
on the Lord s Prayer, on the Lapsed, and on the Unity of the Church.] 



TREAT. DISCIPLINE, the safe-guard of hope, the stay of faith, our 
guard in the way of salvation, the stimulant and nutriment of 



inward goodness, the teacher of virtue, makes us to ahide in 

Christ alway, and live unto God continually, and to come to 

the promises of heaven, and the divine rewards. It tends to 

salvation to follow her, to death to turn away and neglect her. 

p s . 2, The Holy Ghost speaks in the Psalms ; Hold Discipline, lest 

12 * the Lord be angry, and so ye perish from the right way, if His 

Ps. 50, wrath be quickly kindled against you. And again : But unto the 

ungodly said God; IVJtydost thou preach My laws an dtakest My 

covenant in thy mouth; ivhereas thou liatest Discipline, and 

Wisd. 3, hast cast My icords behind thee? And again we read, Whoso 

despiseth Discipline is miserable. From Solomon again we 

Prov. 3, receive the instructions and warnings of wisdom : My son, 

despise not thou the Discipline of the Lord, and faint not irhen 

thou art rebuked of Him; for whom the LordlovethHe rcbuketli- 

If then God rebukes whom He loves, and the end of His 



The rri/fHrrtitc ckaiuedfrom all impurity of original sin. 1 1 7 



ircbnkc is amendment, then is it from love and not from 
hatred, that the brethren, and Clergy especially, rebuke whom 
ihev \\ould amend; God having afore told and signified our 
times 1)\ the word of Jeremiah ; And I will give you pastors Jer. a, 

-1C 

\ceording to My heart, which shall feed you with the food of 
Discipline. 

2. Since then in holy Scripture Discipline is oftentimes 
and in every part inculcated, and since the whole foundation 
>f religion and faith proceeds from obedience and fear, what 
s there, that we should aim after with more heart, what wish 
for or lay hold on rather, than, with foundation ever deeper, 
with our house reposing in solid vigour upon the rock, to 
land undisturbed against the storms and winds of this world, 
o as to attain unto God s recompense through obedience to 
His will ? thinking as well as knowing that our members are 
the temples of God, purged from all impurity of the old 
contagion, by the cleansing of a lively washing, and must not 
lenceforth undergo injury or pollution, since he who injures 
them, is injured himself. In those temples we are wor- 
liippers and priests ; let us submit ourselves to Him, whose 
u e have now begun to be. Paul tells us in those Epistles of 
ris, wherewith he hath formed us by divine instructions for 
our course in life ; Ye are not your own : with a yreat price ye lCor.6, 

bought. Glorify and possess God in your body. Let us !***, - 
;lorify and possess God in a pure and chaste body, and with 



an increased obedience ; let us who are redeemed by the v! 
blood of Christ, do service to our Redeemer in all the 
ittentions of devotion, and take heed that nothing unclean 
or profane be brought into the temple of God, lest He 
>e o Hen ded, and leave the place wherein lie dwells. 

. It is the word of the Lord, when giving health and 
hing together, at once curing and admonishing, Hehold, John 5, 
Hum (irt made tchole,sin no more, lest a worse thing come unto l4 

JIc gives him his rule of life; having granted him 
health, he gives the law of innocency ; suffering him no more 
to wander with lax and easy rein, but threatening more 
grievous things to him who becomes the slave again of those 
evils of which he had been healed ; seeing it is less guilt 
to have offended before one learnt the discipline of God, but 
there is no more license to offend further, when one has 



118 roics of Virginity lead to high rewards. 

TREAT, attained to know Him. Let men and women alike, let 

young and old, of either sex and every age, give heed and 

care herein, according to the duty and faith which they owe 
to God, lest what is received in holiness and purity from 
the Lord s condescension, may be kept with an inadequate 

Mat. 10, solicitude ; for it is written, He who perseveres unto the end, 
the same shall be saved. 

ad Vir- 4. My present word is with those females, who have 
professed the single life ; proportioned to the high place they 
fill, is the interest tliat excite. They are the flower of the 
Church s growth, the charm and ornament of spiritual grace, 
a happy nature, a perfect and inviolate work of praise and 
honour, an image of God fashioned after the Lord s sanctity, 
the more famous portion of the flock of Christ. Through 
them doth rejoice, in them doth richly flourish, the gloriou s 
fruitiiilness of Mother Church ; and as Her numerous Virginity 
multiplies, so grows the Mother s joy. To these I speak, 
these I exhort, in affection rather than by authority; not 
claiming a liberty of censure, last and least as 1 am, and 
very conscious of unworthiness, but because the growing 
interest which I feel, is attended by an increase of fear of 
the assaults of Satan. It is not a vain caution, nor a ground 
less fear, which turns its regard into the way of salvation, and 
guards the Lord s living precepts, to the end that Females, who 
ha\ v 1 dedicated themselves to Christ, and retiring from carnal 
lusts, vowed themselves to God in flesh and spirit, may complete 
this work of theirs which is destined to high reward, and aim 
no more at adornment, or at acceptance, except at the Lord s 
hands, from whom, according to His own word, they expect 

Mat. 19, the reward of virginity; as lie Himself has said, All men 
cannot receive tliis saying, save they to whom it is giren. 
For there arc some cnnuchs -which were so born from their 
mother s aomb : and there are some eunuchs which were made 
eunuchs of men: and there are eunuchs itldcli have made 
themselves eunuchs for the kingdom of heaven s sake. Again, 
in these words of the Angel, is the condition of continency 

Rev. 14, held forth, and Virginity is preached; These are they which 
have not defiled themselves with women, for they have re 
mained virgins; these are they which follow the Lamb whither 
soever He goeth. Not that to the male sex only, doth God 



Thai tchu are chaste in iwrson should be chaste in dress. \ J9 



promise the grace of continency, passing over women, but 
seeing woman is part of man, from him taken and made, 
God, in Scripture generally, does name the first-formed, as Proto- 
1 icing two in one flesh, so that in the male is signified the]^"" 
woman also. 

5. If then continency is a following of Christ, and the 
virgin life has its destiny in God s kingdom, what have they 
to do with this world s apparel and adornings, wherewith 
while seeking to please men, they offend God, not con 
sidering the word written ; They who please men are put to p s . 52, 
confusion, because God hath despised them ; and those high E 53 J 6> 
noble tones of Paul, If I yet pleased men, I should not be the Gal. ) , 
servant of Christ. Continency and chastity lie not in mere 
integrity of the flesh, but in honesty and modesty of dress 
and apparel, in order that, in the words of the Apostle, she 
who is unmarried may be holy both in body and spirit. Paul 
thus instructs and teaches us : He that is unmarried careth l Cor. 7, 

Ort 

for the things of the Lord, how he may please the Lord : but 
he that is married careth for the things that are of the world, 
how he may please his wife. So both virgin and woman, 
who are unmarried, care for the things of the Lord, that they 
may be holy both in body and spirit. The Virgin ought not 
only to be, but to be recognized and believed to be ; so that no 
one who sees her may doubt whether she is : perfection 
should be maintained in all points, and not the good within 
be injured by pretensions without. Why move about in 
garniture of dress and hair, as though she had or sought a 
husband ? Rather ought she to fear to be attractive, if she 
is a Virgin, and not invite danger when she is reserving 
herself for what is better and divine. Let those who have 
no husband, whom they profess to be pleasing, maintain 
mcorruption and purity, not only in body, but in spirit. It 
may not be, that the Virgin should plait her hair for display of 
beauty, or glory in the flesh and its charms, when her chief 
contest is against the flesh, and her unwearied striving x is to 
conquer and subdue the body. Paul cries out in strong and 
lofty voice, God forbid that I should glory, save in the Cross -Gal. 6, 
of our Lord Jesus Christ, by whom the world is crucified 
unto me, and I unto the world. Yet does a Virgin, within 
the Church, glory in beauty of the flesh, and the body s 



120 True glorying in the flesh lies in crucifying it. 

TREAT. favour ? Paul says moreover; they that are Christ s have 
crucified tlte flesh, with the faults and lusts. Yet is she who 

24. professes to have renounced these faults and lusts, found 
lingering amongst them. Virgin, thou art detected, thou art 
exposed ; thy pretensions go one way, thy attempts another. 
Thou art bedimming thee with the stains of fleshly concu 
piscence, who art the white-robed candidate of incorruptness 

is. 40, and modesty. Cry, saith the Lord of Isaiah, that all fash is 
grass, and all the glory thereof as the flower of the field. 
The grass icithereth, and the flower fadeth . But the Word 



of the Lord endurcthfor ever. It becomes not the Christian, 
and least of all the Virgin, to set much by any glory or 
honour of the flesh, but to make the Word of God her only 
desire, and embrace blessings which are to endure for ever. 
Or, if she must glory in the flesh, then let her do so, when 
she is tormented for confession of the Christian name, when 
she, a woman, proves more strong than the men her torturers, 
when she suffers fire, or cross, or sword, or wild beasts, for her 
Crown s sake. This is jewellery for the flesh worth the wear 
ing, these are the body s best embellishments. 

6. Some females however there are, who are rich in 
the enjoyment of ample possessions, and who make their 
opulence an excuse, contending that they are bound to make 
use of the blessings which they have. Let them learn first, 
that she is the really rich, who is rich to God-ward, that she 
is wealthy, who is wealthy in Christ, and that those are bless 
ings, which are spiritual, divine and heavenly, which lead us 
to God, which remain with us in God s presence, for an ever 
lasting possession. But those earthly things which are given 

in sae- to us in this life, and which but in this life will abide, ought 
to be as much despised, as is the world itself despised, whose 
pomps and pleasures we did then renounce 3 , when by a 
happy exchange we passed over to God. The spiritual and 

Uohn 2, heavenly voice of John thus rouses and exhorts us ; Love not 

the world, saith he, neither the things that are in the world; 

if any man love the world, the love of the Father is not in 

him. For all that is in the world is lust of the flesh, and 

lust of the eyes, and pride of life, which is not from the Father, 

" Alluding to the words of the Bap- Antiqu. xi. 7. St. Cyril, Catech. xix. 
tismal abrenunciation. vid. Bingham 6. 



Wealth no <vr//.xr for finery in the caw of lirgins. 121 

but /.% of the lust of the world. Ami the world passt-th away, 
ami tin ttt*t thereof: but he that doeth the irill of God 
alndelh for ever, like as God also abideth for ever. Abiding 
things therefore and divine must be our pursuit, and all be 
done after the will of God, in order that we may follow the 
footsteps and divine instructions of our Lord, who hath ad 
monished us and said, I came down from heaven, not to efoJohn6, 
My own will, but the will of Him that sent Me. If then the 
servant is not greater than his Lord, and he who has been set 
free, owes service to Him that freed him, we who would be 
Christians ought so to act, as Christ also spoke and acted. 
It is written, and we read and hear it, and it is set forth for 
our example by the mouth of the Church, He that saith he 1 John 
abideth in Christ, ought himself also so to walk, even as He 
walked. With steady step must we therefore move, with 
earnestness and striving we must advance. It is then that 
our following on unto truth corresponds to our Christian 
profession, it is then that the believer receives his reward, 
when he acts as he believes. 

7. You say that you are wealthy and rich. But Paul comes 
upon your riches, and gives a rule with his own mouth, to 
restrain within due limits your dress and adorning. Let Him. 2, 
women adorn themselves with shamefacedness and sobriety ; 
not with broidered hair, or gold, or pearls, or costly array ; 
but (which becomelh women professing godliness) with good 
works. Peter likewise consenteth to these same instructions, 
saying, Lei there be in women not the outward adorning of* P et - 3 - 
array, or gold, or apparel, but the adorning of the heart. 
If these then injoin, that those women who make a hus 
band an excuse for their display, should be restrained, and 
kept to the Church s discipline, by a. religious observance, 
how much more is such observance a duty to the Virgin, who 
is provided with no permission to adorn herself, has no one 
else to whom she can transfer a pretence of her fault, and 
who stands by herself in blame ! You say that you are 
uealthy and rich. Yet not every thing we can, ought we 
also to do ; nor should your large desires which have their 
birth in the pride of life, be extended beyond the honour 
and modesty of Virginity. It is written, All things are \COT.\O, 
lawful, but all things are not expedient. All things 



122 Virgins should give their worldly means to Christ. 

TREAT, lawful, but all tit ings edify not. Moreover if you broider 

L_ your hair, and parade yourself in public, attract the eyes of 

youth and raise their sighs, feed the desires of concupiscence 
and give fuel to its longings, so that, without ruin to yourself, 
yet you become a min to others, and are like sword and 
poison upon those who look at you, you cannot be acquitted, 
on the ground of your chastity of heart and modesty. That 
improper dress, those immodest ornaments arraign you ; nor 
among the maidens and virgins of Christ, can you be counted, 
who are living with the view of attracting love. You say 
that you are wealthy and rich. But the Virgin may not 

Wisd.5, vaunt her riches ; for divine Scripture says, What hath pride 
profited tis? or what good hath riches with our vaunting 
brought us? All those things are passed aicay like a shadow. 

i Cor. 7, And the Apostle again admonishes us, saying, And they that 

o/~| o | 

buy, as though they bought not ; and tlicy that possess, as 
though they possessed not ; and they u lio use this world, as not 
using it : for the fashion of this icorld passeth away. Peter also, 
to whom the Lord commends His sheep to feed and keep them, 
on whom He laid and founded the Church, says, that silver 
and gold he has none, but that he is rich in Christ s grace, 
wealthy in His faith and virtue, through which he performed 
many great and miraculous works, and which made him 
abound in spiritual blessings unto the free gift of glory. 
This wealth, these riches, she cannot possess, who had 
. rather be rich to this life, than to Christ. You say that you 
are wealthy and rich, and think you ought to make a use of 
that which it is God s will you should possess. Use it, but for 
the things of salvation; use it, but for good designs; use it, but for 
ends which God has commanded and our Lord pointed out. 
Teach the poor that you are rich ; teach the needy that you 
are wealthy; lend God your fortune, and give bread to Christ. 
Prevail by the prayers of many to carry out the glory of Vir 
ginity, and be permitted to attain unto the Lord s recompense. 
There trust your treasures, where no thief digs through, and no 
crafty assailant can force his way. Get yourself a property, 
but let it be in heaven, an unfailing perpetual fruitage, free from 
all contact of worldly injury, neither wasted by mildew, nor 
bruised by hail, nor scorched by sun, nor spoiled by the 
rain. It is itself a sin against God, to think that riches are 



Rich dress gicen in Scrip fare to the abandoned and reprobate.\V& 

given you, to riot in to your soul s peril. Voice also God has 
given to man, yet not to sing love songs and indecencies 
withal; God provides iron for the cultivation of the land, 
but not therewith to commit murder; nor again, though God 
give frankincense and wine and fire, ought these therefore to 
be used for idol sacrifices ; nor though your fields abound in 
flocks, may you immolate them as victims and offerings. A 
large estate is nothing but a temptation, unless it minister to 
good uses ; and every wealthy man ought to employ his 
property in redeeming rather than multiplying his trans 
gressions. 

8. A gaudiness of ornament and apparel, and the attractions 
of figure, are fit for none but fallen and shameless women ; 
they are really richest in their dress, who are poorest amid 
their modesty. Hence in the Holy Scriptures, in which the 
Lord designs us to gather instruction and waniing, the Harlot 
City is described in a finery of dress and array, and, with 
all her bravery, or rather 011 account of it, going to de 
struction. And there came one of the seven Angels, which Rev. 17, 
had the seven vials, and talked with me, saying unto me. 
Come hither ; I will shew unto thee the judgment of the 
great whore, that sittelh upon many waters : with whom the 
kings of the earth have committed fornication. So he carried 
me a way in the Spirit ; and I saw a icoman sit upon a beast, 
and tJte icoman teas arrayed in purple and scarlet colour, and 
decked with gold and precious stones and pearls, having a 
golden cup in her hand, full of curses and filth iness, and 
fornication of the whole earth. Chaste and modest Virgins 
ought to hold far off from the fashions of the unchaste, the 
dress of the immodest, the tokens of wicked haunts, and the 
decoration of harlots. Isaiah likewise cries out, full of the 
Holy Spirit, and makes charge against the daughters of Sion, 
who were corrupted by their gold, and silver, and raiment, 
rebuking them as abounding in pernicious plenty, and 

forsaking God, for love of this world s pleasures. 7%ei s .3 f i6. 
daughters of Sion, saith he, are haughty, and walk icith 
stretched forth necks, and beckoning eyes, trailing their 
gown*, and mincing as they go; and God will humble 
the princely daughters of Sion, and the Lord will uncloke 
their dress, and the Lord will take away the glory 



124 77/c apostate angels taught icomen the arts of dress. 

TREAT. of their apparel, and their ornaments, and their hair, and 
- curls, and their round fires like the moon, and their crisping- 
pins, and their bracelets, and their clusters of pearls, and 
their armlets, and rings, and ear-rings, and silks iroccn u ith 
gold and hyacinth ; and instead of a sweet smell, there shall 
be dust, and thou shall be girt with a rope instead of a girdle, 
and for a. golden ornament of thy head, thou shalt hare 
baldness. This is what God blames, this is what He marks 
out. He declares that it is hereby that Virgins are corrupted, 
and through this that they have broken away from the garb 
of truth and godliness. They became haughty, and hence 
they fell ; their garnished dress earned for them what was 
base and odious. For them who put on silk and purple, 
there can be no putting on of Christ. Amidst their orna 
ments of gold, of pearls, of necklaces, they lose the adorning 
of heart and mind. Who will not regard with aversion and 
fear whatever has brought death on another ? Who would 
either wish or take, what has been like sword and weapon in the 
slaying of his neighbour ? If a man swallowed a draught and 
then fell dead, you would know that it was poison which he 
had been drinking. If he took food and so came to his 
end, you would know that that was deadly, which could kill as 
soon as taken ; nor would you either eat or drink of what had 
been the destruction of others in your sight. What blindness is 
it then to truth, and what infatuation of mind, to wish for that 
which hurtful both ever was and is, and to think that will not 
prove destructive to yourself, which you know has been the 
destruction of others ! 

9. It was not the work of God, that sheep should be scarlet 
or purple ; nor was it His teaching, to dye and colour wool 
with the juice of herbs and with shell-fish; nor framed He 
necklaces of stones and pearls inlaid with gold, and arranged 
in chains or groups, wherewith to hide that neck He made, 
covering the workmanship of God in man, and exposing that 
upon it, which the devil has added. Is it God s will, that the 
ears should be pierced, with which pain is given to innocent 
infancy, ignorant of the world s evil, in order that in time to 
come, from those scarred and traversed ears mav hang 
the precious beads, ponderous in their cost, if not in weight ? 
All which did sinning and apostate Angels put forth, accord- 



.1 si/i t<> attempt to it/throve the work of God. 125 

to their arts b , when degrading themselves to the contami 
nation of earth they left their heavenly strength. It was they 
who taught to draw a circle of black round the eyes, to paint 
i lie cheeks with a dishonest tint, to dye the hair with false 
colouring, and to make away with all truth efface and fore 
head, by the inroads of their corruption c . And on this point, 
in the fear which faith suggests to me, and the love which 
brotherhood demands, not virgins and widows only, but 
I o insider, that the married also and all females whatever, ought 
to be cautioned that what God has formed, what He made 
and fashioned, ought in no wise to be tampered with, whether 
with yellow dye, or black powder, or rouge, or any other 
preparation at all, which undoes the lineaments of nature. 
God says, Let UK make man after our image and likeness ; Gen. 1,7 
and does any dare to change and pervert what God hath 
made ? Theirs is a doing of violence to God, who set them 
selves to re -make and transform what He hath made, for 
getting that every production is God s work, every change 
the devil s. If a limner were to paint in admirable colouring 
the countenance, likeness, personal appearance of any one, 
and having at length done so and given the portrait its last 
strokes, another put forth his hand and, as if with better 
experience, added fresh finish to what was finished and 
painted already, the former artist would suffer heavy 
injustice, and would shew a fair displeasure. Think you, 
that your adventurous boldness will carry no penalty, where 
the injustice is against God as an Artificer ? However you 
p your virtue in respect of man, and are chaste for all 
ir seductive embellishments, still if you corrupt and spoil 
the things of God, you are convicted of a similar but more 
heinous crime. What you consider ornament and fashion, is 
violence to God s workmanship, and a betrayal of truth. It 
is the warning of the Apostle : Purge out the old leaven, that 1 Cor. 
ye may be a tietr lump, as ye arc unleavened. For even 5 7 8 
Christ our Passover is sacrificed for us, therefore let us keep 
the feast, not trifh old leaven, neither with the leaven of 
malice and wickedness, lift with the unleavened bread of 



This interpretation of Gen. vi. is v. 7.) Philastrius, (Hr. 107.) Qua?st. 

almost Catholic, vid. note on Tr. Cyril, ad Antioc-h. (ap. A than. vol. ii. quasi. 

h. ii. 10. The following Fathers 58.) S. Cyril Alex, (contr. Julian ix.p. 

ttterpret otherwise; S. Chrysostom, 296.) 

(Horn, in Gen. 22.) Theodoret, (Herr. * yid. infr. Treatise vi. 4. 



126 The Judge will not know such as hide His likeness in the serpcnfs. 

TREAT, sincerity and truth. Are sincerity and truth preserved, when 
^ by adulterate tints sincerity is polluted, and truth turns false 
36. by the deceit of dyes ? Your Lord says, Thou canst not 
make one hair white or black. Are you for the mastery to 
unsay your Lord s word ? With bold effort and profane 
presumption you stain your hair, you begin with fiery locks 
in ominous presage for hereafter, and (O miserable !) place 
sin upon the head, which is the body s worthiest portion. 
Rev. l, While it is written of the Lord, His head and His hair were 
white, like wool or show, you execrate that hoarness, and 
abhor that whiteness, which is after the similitude of the 
Lord s head. Tell me, have you no fear, seeing you are 
such, that at the day of resurrection your Maker will not 
recognize you, but will set you aside and shut you out, when 
you come for His promised rewards, and will with the sternness 
of censor and judge severely say, * This is not My work ; 
This is not Our Image ? Your complexion you have pol 
luted with false colouring, your hair you have altered by 
unnatural dyes, your countenance is captured by a lie, your 
natural appearance lost, your look is not your own. You 
will never be able to see God, whose eyes are no longer 
God s workmanship, but the devil s craft. He is it you 
follow; those glaring painted eyes are copied from the serpent; 
you dress after your foe now, you will burn after his fashion 
hereafter. Say, are these matters no subject of thought for 
the servants of God, no occasion for daily and nightly fears ? 
Let wives see to it, how they are beguiling themselves in 
their endeavours to please for the satisfaction of their hus 
bands, whom they use indeed as their excuse, but are really 
making their partners in guilt. Virgins certainly, (for whom 
this Discourse is intended,) if they trick themselves out in 
such devices, I must strike out from the catalogue of Virgins, 
but like sheep which are infected and sick, must part them 
off from the holy and pure flock of Virginity ; lest the rest 
catch pollution from the intercourse, and more be lost through 
those who are already fallen. 

10. And, whereas we are seeking the benefit of continency, 
and are guarding against all things that involve mischief or 
hostility, I notice a practice which has obtained through 
neglect, and has converted usage into a permission, to the 
detriment of virtuous and sober manners. Some there are, 



licentious merry-makings and tie public baths to be avoided. 127 

who make no scruple to attend marriage parties, and in that 
liberty of wanton converse to interchange unchaste speeches, 
hear what is unbecoming, to say what is unlawful, to be 
exposed to view, and countenance with their presence shame 
ful words and convivial excess, by which lust is inflamed, the 
hride encouraged to endure, the bridegroom to dare. What 
place has she in a marriage, who has no heart in it ? or what 
pleasure and enjoyment can there be, amongst engagements 
and wishes the reverse of her own? What is there learnt, 
what seen ? How much ground has been lost in her resolve, 
when the Virgin who came with modest feelings, returns with 
bad ones ! In body and mind a Virgin still, but by eyes 
ears and tongue, having wasted a portion of her gift. 

11. What however shall be said of those, who frequent 
the public baths, who to prying eyes expose a person dedi 
cated to modesty and chastity, themselves both seeing 
men and seen by them ? Are not they themselves offering 
enticement to vice ? Do they not solicit and invite those 
present, to compass their conniption and ruin? You reply 
" that every one should look to the purpose with which he 
goes thither: that for yourself you merely think of washing 
and refreshment." Such a reason is no defence, no excuse 
for light and wanton conduct. A washing like that instead of 
cleansing does but defile you, instead of purifying does but 
sully. Though you suffer not from seeing others, they 
suffer from seeing you ; no sinful gratification may pol 
lute your eyes by taking sinful pleasure yourself, but 
you yourself are polluted by supplying it to others. You 
make the bath a show, and you frequent what is worse 
than a theatre. You are there all dismantled of your 
modesty; the body s honour and reverence is put off with its 
covering; the virgin estate is open to notice and insult. 
Consider, then, whether when dressed you have still that 
modesty which has been carried into immodesty by the 
recklessness of that exposure. Hence it is, that the Church 
so often bewails her Virgins, that she groans over scandalous 
and hateful talcs concerning them, that the flower of her 
Virgins is quenched, the honour and modesty of continency 
is wounded, its glory and dignity profaned. Thus our foe 
masters us by his craft; thus creeps in the devil by dark 



128 Exhortation to simplicity and stricinens. 

TREAT. deceitful stratagems; thus while Virgins would attire them 
selves more finely, and move about with greater freedom, 
Virgins they cease to be, corrupted by this undetected dis 
honour, widows without marriage, false if not to a husband 
yet to Christ, exposed to such penalties for the loss of their 
condition, as they were destined to high rewards for its 
maintenance. 

12. Listen then to me, ye Virgins, as to a parent! Listen, I 
beseech you, to one who teaches while he warns, and is 
faithfully consulting for your benefit and advantage. Be the 
persons, whom (iod your Creator made you. lie what you 
were fashioned by your Father s hand ; remain with your 
countenance simple, your shoulders let alone, your figure 
natural. Wound not your ears, circle not arm or neck 
with precious chain, fetter not ankles with golden bonds, 
stain not your hair, and keep your eyes worthy of seeing 
God. Frequent the baths of women, amongst whom your 
bath will be with modesty. Avoid vicious feasts and wanton 
convivialities at weddings; which have a dangerous infection. 
Gain a conquest over dress, tliou who art a Virgin : gain a 
conquest over gold, who art conquering flesh and world. It is 
inconsistent to be superior to the greater, and fail in the less. 

Mat. 7, This is a strait find narroic way, idiich leads to life ; a rough 



and steep track which reaches to glory. By this track of 

life Martyrs proceed, Virgins advance, the just of whatever 

sort step forward. Avoid the wide and open ways. Deadly 

delights are there, and poisonous pleasures. There the 

devil flatters that he may deceive, smiles that he may injure, 

v - 1( j > attracts that he may kill. The first reward is for the Martyrs 

Mat.13, an hundred-fold; the second, sixty-fold, is for yourselves. 

As the Martyrs have no thought of flesh and world, no minute 

or slight or gentle encounter, it remains for you, who have 

the next prize in God s grace, to have next excellence in 

endurance. The ascent to great things is not easy. What 

exhaustion, what effort do we go through, in the attempt to 

climb hills or mountain summits ! And what then, when we 

would be climbing to heaven ? If you count the reward 

assured you, your labour is easier. Immortality is given to 

the persevering, eternal life is promised, the Lord assures 

them a kingdom. Hold fast, O Virgins, hold fast what 



I irginity not of necessity but of free choice. 129 

you now are, hold fast what you are to be. It is a plen 
teous repayment that awaits you, a vast prize of virtue, the 
chiefest recompense of chastity. 

13. Would you know from what ills the virtue of conti 
nency is relieved, and of what blessings possessed ; / will mul- Gen. 3, 
///>///, said God to the woman, thy sorrow and thy pangs ; in 
sorrow s/Kilf t/in hringforth children, and tlty desire shall he to 

thy husband, and he shall rule over thee. Ye are freed from this 
sentence, ye have not to fear the sorrows and pangs of women. 
To you belongs not the peril of childbearing, neither is a 
husband lord over you, but your Lord and Head is Christ, in vid. I 
the likeness and lot of the man ; your lot and condition is the 3> 
same as his. It is the Lord s word which savs, The children Lukc20. 

/ X 

of this world beget and are begotten; but they who are 35 
counted worthy of that world, and of the resurrection from 
the dead, neither marry nor are given in marriage ; neither 
shall tJicy have any more death, for they are equal unto the 
Angels of God, being the children of the resurrection. What 
we are all to become, you have begun to be. The glory of 
the resurrection in the next life you possess already : you are 
passing through life without life s contagion. In persevering 
in chasteness and virginity, you are equal unto th3 Angels of 
God. Only let that virgin profession remain and abide 
perfect and inviolate ; as it began courageously let it go on 
unintermittently, seeking ornaments not in necklaces and 
dresses, but in conduct; looking unto God and unto heaven, 
not lowering the uplifted eye to desires of the flesh and worldly 
lusts, or settling it upon the things of earth. 

14. The first commandment was to increase and multiply, 
the second has enjoined continency. While the earth was vet 
in f its rudinu iital and vacant state, we are multiplied and 
multiply, and grow for the increase of the human race. Now 
that the earth abounds and the world is full, they that are Spado- 
able to accept continency, living the life of the unmarried, are num 

J . rnnrp 

evcred unto the kingdom. The Lord does not enforce this, 
but He exhorts it, not imposing a yoke of necessity, in that 
the choice yet remains free. Still, when He tells us that with 
His Father are many mansions, He guides us to seek a home 
in the best. That best home you are seeking, and by cutting 
off the desires of the flesh, you will obtain a recompense of 

K 



more. 



130 Tlie new Lirlh specially realized in Virginity. 

TREAT, higher grace in the heavenly places. All indeed who proceed 
V .. unto the divine Laver, by the sanctification of Baptism, do 
there put off the old man by the grace of the saving Laver, 
and being renewed by the Holy Spirit, are cleansed from the 
filth of the old contagion by a second nativity. But of that 
second nativity the sanctity and truth lie more fully in you, 
who have ceased from the desires of the flesh and of the body. 
With you remain only the things of virtue and of the Spirit, 
and that unto glory. It is the word of the Apostle, whom 
the Lord named His chosen vessel, whom God sent to mani- 
1 Cor. fest the commands of heaven ; The first man, said \\v,is from 
5> 47 the earth 9 the second man is from heaven. Such as is the 
earthly, such are they also that are earthly; and as is the 
heavenly, such also are the heavenly. As ire have Lome the 
image of him that is earthly, may we also Lear the image of 
Him that is heavenly. This image Virginity bears, perfectness 
bears it, holiness and truth bear it. Rules of discipline bear it 
which keep God in thought, which maintain righteousness with 
religiousness, are stable in faith, lowly in fear, strong to all 
endurance, meek to suffer injury, swift in exercising pity, 
uniting hearts and mind in brotherly love. All these things it 
is your duty, O gentle Virgins, to regard, to love, and to 
fulfil, who, giving your time to God and Christ, are already 
proceeding forward unto the Lord, to whom you have dedi 
cated yourselves, in the higher and better way. Let the elder 
among you become a rule to the younger. Let the younger 
supply an incitement to their companions. Rouse yourselves 
by mutual exhortation ; challenge each other unto glory, by 
rival evidences of holiness. Endure with courage, proceed 
spiritually, and end your course with happy fortune. And 
when Virginity begins to be honoured in you, then remember 
us. 

e i. e. begins to suffer. 



TREATISE V. 

ON THE UNITY OF THE CHURCH. 



[The occasion of this Tract, which was written A. D. 251, after its 
author s elevation to the Episcopate, seems to have been the disturbance 
which Felicissimus and Novatian were causing in the African and 
Roman Churches respectively, Felicissimus having been schismatically 
ordained deacon, and Novatian claiming possession of the Roman See 
against Cornelius. They were supported, the latter certainly, and pro 
bably the former, by the influence of the Confessors, or persons who had 
witnessed for Christ, who were allowed to intercede for those who had 
incurred Church censures, and who used their privilege on this oc 
casion to the detriment of Christian peace and episcopal authority. In 
consequence, S. Cyprian wrote the following Treatise, with the view 
of reminding his brethren, that Unity is the first element of the Christian 
State, and that those who break off from the principle of unity, which is 
lodged in the Episcopate, even though they be Confessors and Martyrs, 
have no portion in the hopes of the Gospel. 



FORASMUCH as the Lord warns us, saying, Yc are the salt MM. s, 
of the earth, and bids us to possess an innocent simplicity, 13 
yet being simple, to be also prudent, is it not befitting, 
dearest brethren, to hold ourselves in wariness, and by 
keeping watch with an anxious heart, to become forewarned 
and withal forearmed, against the snares of our subtle enemy? 
lest we, who have put on Christ, the Wisdom of God the 
Father, should yet be found to lack wisdom, for the making 
sure of our salvation. That persecution is not the only one to 
be feared, which advances by open assault to the ruin and 
downfal of God s servants ; caution is easy, where the danger 
is manifest; and the mind is in readiness for the battle, 
when the enemy makes himself known. More to be feared 
and more to be watched is a foe, who creeps upon us 

K2 



132 The craft of tiatan more dangerous than his violence. 

TREAT, unawares, who deceives under the image of peace, and glides 
forward with those stealthy movements, which have given him 
the name of Serpent. Such always is his deceitfulness ; 
such the dark and backward artifices, by which he compasses 
man ; thus in the first beginning of the world he wrought his 
deceit, and by lying words of flattery, led away unformed 
souls in their incautious credulity. Thus when he would 
tempt the Lord Himself, he came unawares upon Him, as if 
to creep on him a second time and deceive ; yet was he seen 
through and driven back : beaten down was he, by reason 
that he was discovered and exposed. Herein is the example 
given us, to flee from the way of the old man, and to tread in 
the footsteps of Christ who conquered ; lest we slide back by 
incaution into the toil of death, instead of, through foresight of 
danger, partaking the immortality that has been gained for us. 
Yet how can we partake immortality, unless we keep those 
commandments of Christ, by which death is taken prisoner 

Mat. 19, and overcome ? For Himself admonishes us, and says, If thou 
irill cuter into life, keep Hie commandments; and again, If ye 

John do the things I command you, henceforth I call you not 
servants but friends. It is such persons, in fine, that He 
declares to be stable and enduring ; founded in massive 
strength upon a rock, and settled with firmness untroubled 
and untouched, amidst all the storms and winds of this world. 

Mat. 7, Whosoever, saith He, heareth these sayings of Aline and 
doeth them, I will liken him unto a wise man, that built his 
house upon a rock ; the rain descended, the floods came, the 
winds blew, and beat upon that house, and it fell not, for 
it was founded upon a rock. We ought therefore to have cur 
footing in His words, to learn and to do all that He taught 
and did. But how can he say he believes in Christ, who 
does not that which Christ has bade him do ? or how come to 
the reward of faith, who will keep no faith with the com 
mandment ? Needs must he totter and fall astray ; caught by 
a spirit of terror, he will be wafted up like dust in a 
whirlwind ; nor will his walk lead forward to salvation, who 
does not hold the truth of the saving way. 

2. We must be warned then, dearest brethren, not only 
against things open and manifest, but also against those which 
deceive us, through the guile of craft and fraud. What now 



Heresy and schism the craft of Satan. 133 

can le more crafty, or what more artful, than for this enemy, 
detected and downfallen by the advent of Christ, now that 
light is come to the nations, and the beams of salvation shine 
forth unto the health of man, that the deaf may hear the 
sound of spiritual grace, the blind may open their eyes upon 
(Jod, the sick regain the strength of an eternal healing, the 
hum run to church, the dumb lift on high their voices to 
speak and worship, for him, thus seeing his idols left, 
his scats and temples deserted by the manifold congregation 
of believers, to invent the new deceit, whereby to carry the 
incautious into error, while retaining the name of the 
Christian profession? He has made heresies and schisms, 
wherewith to subvert faith, to corrupt truth, and rend unity. 
Those whom he cannot detain in the blindness of the old way, 
he compasses and deceives by misleading them on their new 
journey. He snatches men from out the Church itself, and 
while they think themselves come to the light, and escaped 
from the night of this world, he secretly gathers fresh shadows 
upon them ; so that standing neither with the Gospel of 
Christ, nor with His ordinances, nor with His law, they yet 
call themselves Christians, walking among darkness, and 
thinking that they have light ; while the foe natters and 
misleads, transforms himself, according to the word of the 
Apostle, into an Angel of light, and garbs his ministers like 2 Cor. 
ministers of righteousness : these are the maintainers of night 
for day, of death for salvation, giving despair while they 
proffer hope, faithlessness clothed as faith, Antichrist under perfi- 
the name of Christ; that by putting false things under 
an appearance of true, they may with subtilty impede the 
truth. 

3. This will be, most dear brethren, so long as there is no 
regard to the source of truth, no looking to the Head, 
nor keeping to the doctrine of our heavenly Master. If any 
one consider and weigh this, he will not need length of com- 
n H at or argument. Proof is ready for belief in a short 
statement of the truth 3 . The Lord saith unto Peter, I sayM^\.\Q 
unto thce, (saith lie,) that than art Peter y and upon this rock 1 18> 
u ill build My ( hurch, and the gates of Hell shall not prevail 

Vid. note at the end of this Trea; 



134 S. Peter the principle of unity. 

TREAT, against it. And I trill give unto thee the keys of the kingdom of 
heaven, and whatsoever thoii shalt bind on earth, shall be bound 



also in heaven, and whatsoever thou, shalt loose on earth, shall 
be loosed in heaven. To him again, after His resurrection, He 
says, Feed My sheep. Upon him being one He builds His 
Church ; and though He gives to all the Apostles an equal power, 
Johu 20, and says, As My Father sent Me, even so send I yon ; receive ye 
21 - the Holy Ghost : whosesoever sins ye remit, they shall be remitted 
tohim, and whosesoever sins ye retain, they shall beretained;- 
yet in order to manifest "unity, He has by His own authority so 
placed the source of the same unity, as to begin from one. Cer 
tainly the other Apostles also were what Peter was, endued 
with an equal fellowship both of honour and power ; but a 
commencement is made from unity, that the Church may be 
set before us as one ; which one Church, in the Song of 
Songs, doth the Holy Spirit design and name in the Person 
Cant. 6 of ur Lord: My dove, My spotless one, is but one; she 
is the only one of her mother, elect of her that bare her. 

4. He who holds not this unity of the Church, does he 
think that he holds the faith ? He who strives against and 
resists the Church, is he assured that he is in the Church ? 
For the blessed Apostle Paul teaches this same thing, and 
Eph. 4, manifests the sacrament of unity thus speaking ; There is 
One Body, and One Spirit, even as ye are called in One 
Hope of your calling ; One Lord, One Faith, One Baptism, 
One God. This unity firmly should we hold and maintain, 
especially we Bishops, presiding in the Church, in order that 
we may approve the Episcopate itself to be one and undivided. 
Let no one deceive the Brotherhood by falsehood ; no one 
soli- corrupt the truth of our faith, by a faithless treachery. The 
Episcopate is one; it is a whole, in which each enjoys full 
possession. The Church is likewise one, though she be 
spread abroad, and multiplies with the increase of her pro 
geny: even as the sun has ray s many b , yet one light; and the 
tree boughs many, yet its strength is one, seated in the deep- 
lodged root ; and as, when many streams flow down from one 

b The oneness here spoken of is, ac- is fulfilled in each Bishtvprick, each Bishop 

cording to Roman Catholics, fulfilled viewed by himself being a full repre- 

in the organization of the whole Church ; sentation and successor of St. Peter, 

whereas according to Anglo-Catholics it vid. note at the end of this Treatise. 



duin te- 
nttur. 



The Church /.v one,andon lyin that one Church /.v sal-ration. 

source, though a multiplicity of waters seems to be diffused 
1 nnn the bountifulness of the overflowing abundance, unity 
is preserved in the source itself. Part a ray of the sun from 
its orb, and its unity forbids this division of light ; break a 
branch from the tree, once broken it can bud no more ; cut 
the stream from its fountain, the remnant will be dried up 
Thus the Church, flooded with the light of the Lord, puts 
forth her rays through the whole world, with yet one light, 
which is spread upon all places, while its unity of body is 
not infringed. She stretches forth her branches over the 
universal earth, in the riches of plenty, and pours abroad her 
bountiful and onward streams ; yet is there one head, one 
source, one Mother, abundant in the results of her fruitfulness. 
5. It is of her womb that we are born ; our nourishing is 
from her milk, our quickening from her breath. The spouse 
of Christ cannot become adulterate, she is undefined and 
chaste ; owning but one home, and guarding with virtuous 
modesty the sanctity of one chamber. She it is who keeps 
us for God, and appoints unto the kingdom the sons she has 
borne. Whosoever parts company with the Church, and 
joins himself to an adulteress, is estranged from the promises 
of the Church. He who leaves the Church of Christ, attains 
not to Christ s rewards. He is an alien, an outcast, an 
enemy. He can no longer have God for a Father, who 
has not the Church for a Mother. If any man was able to 
escape, who remained without the ark of Noah, then will that 
man escape who is out of doors beyond the Church. The 
Lord warns us, and says, He who is not with Me is against M*t. 12, 

orv 

.!/< , and he irho gathereth not with Me, scattereth. He who 
breaks the peace and concord of Christ, sets himself against 
Christ. He who gathers elsewhere but in the Church, scat 
ters the Church of Christ. The Lord saith, land the Fa ther John 10, 

QO 

arc one; and again of the Father, the Son, and the Holy" 
Ghost, it is written, and these three are one ; and does any Uohn5. 
think, that oneness, thus proceeding from the divine immuta 
bility, and cohering in heavenly sacraments, admits of being 
sundered in the Church, and split by the divorce of anta 
gonist wills ? He who holds not this unity, holds not the 
law of God, holds not the faith of Father and Son, holds not 
the truth unto salvation. 



136 Unity xiynijied in the type of Christ s garment. 

TREAT. 6. This sacrament of unity, this bond of concord insepa- 

rably cohering, is signified in the place in the Gospel, where 

the coat of our Lord Jesus Christ is in no-wise parted nor 

cut, but is received a whole garment, by them who cast lots 

who should rather wear it, and is possessed as an inviolate and 

5/ 9 individual robe. The divine Scripture thus speaks, But for 

-> - I . 

the coat, because it was not sewed, but woven from the top 
throughout, they said one to another, Let its not rend it, but 
cast lots whose it slniH.be. It has with it a unity descending 
from above, as coming, that is, from heaven and from the 
Father ; which it was not for the receiver and owner in any 
wise to sunder, but which he received once for all and indi- 
visibly as one unbroken whole. He cannot own Christ s 
garment, who splits and divides Christ s Church. On the 
other hand, when, on Solomon s death, his kingdom and 
people were split in parts, Ahijah the Prophet, meeting 
king Jeroboam in the field, rent his garment into twelve 

i Kings pieces, saying, Take thee ten pieces; for thus with the 
1 3lt Lord, Deltoid, I will rend the kingdom out of the hand of 
Solomon, and trill yirc ten tribes unto thee ; and two tribes shall 
be to him- for My servant David s sake, and for Jerusalem, the 
city which I have chosen, to place My Name there. When 
the twelve tribes of Israel were torn asunder, the Prophet 
Ahijah rent his garment. But because Christ s people cannot 
be rent, His coat, woven and conjoined throughout, was not 
divided by those it fell to. Individual, conjoined, coen- 
twined, it shews the coherent concord of our people who put 
on Christ. In the sacrament and sign of His garment, He 
has declared the unity of His Church. 

7. Who then is the criminal and traitor, who so inflamed 
by the madness of discord, as to think aught can rend, or to 
venture on rending, God s unity, the Lord s garment, Christ s 
Church ? He Himself warns us in His Gospel, and teaches, 

John 10, saying, And there shall be one flock, and one Shepherd. And 

6 - does any think that there can in one place be either many 

shepherds, or many flocks? The Apostle Paul likewise, 

1 Cor. l, intimating the same unity, solemnly exhorts, / beseech you, 
brethren, by the Name of our Lord Jesus Christ, that ye all 
speak the same thing, and that there be no schisms among 
you ; but that ye be joined together in the same mind, and in 



Peace siynifled in the type of the Heavenly Dore. 137 



the same judgment. And again he says, Forbearing o/i^Eph. 4, 
another in love; endeavouring to keep the unity of the Spirit 3 - 
in the bond of peace. Think you that any can stand and live, 
who withdraws from the Church, and forms himself a new 
home, and a different dwelling ? Whereas it was said to 
Rahab, in whom was prefigured the Church, Thy father, <fjMfjh.2, 
thy Mother, and thy brethren, and all the house of thy father, 
thou shalt t/n flier unto tJiee into thine house ; and it shall come 
to pass, whosoever shall <jo abroad beyond the door of thine 
house, his blood shall be on his own head. And likewise the 
sacrament of the Passover doth require just this in the law of 
F.Kodus, that the lamb which is slain for a figure of Christ, 
should be eaten in one house. God speaks and says, In one% x . 12, 
house shall ye eat it ; ye shall not send its flesh abroad from 46< 
the house. The Flesh of Christ, and the Holy Thing of the San ctum 

/ c? f~\ 

Lord, cannot be sent abroad ; and believers have not any 
dwelling but the Church only. This dwelling, this hostelry 
of unanimity, the Holy Spirit designs and betokens in the 
Psalms, thus saying, God who maketh men to dwell with one Pa. 68, 
mind in an house. In the house of God, in the Church of b * 
Christ, men dwell with one mind, in concord and singleness 
enduring. 

8. For this cause the Holy Spirit came in the form of a 
dove : a simple and pleasant creature, with no bitterness of 
gall, no fierceness of bite, no violence of rending talons : 
loving the houses of men, consorting within one home, each 
pair nurturing their young together, when they fly abroad 
hanging side by side upon the wing, leading their life in 
mutual intercourse, giving with the bill the kiss of peace in 
agreement, and fulfilling a law of unanimity, in every way. 
This singleness of heart must be found, this habit of love be 
attained to in the Church ; brotherly affection must make 
dovi-s its pattern, gentleness and kindness must emulate lambs 
and sheep. What doth the savageness of wolves, in a Chris 
tian breast ? or the fierceness of dogs, or the deadly poison 
of serpents, or the cruel fury of wild beasts ? We must be 
thankful when such become separate from the Church, that 
so their fierce and poisoned contagion may not cause a havoc 
among the doves and sheep of Christ ; there cannot be 
fellowship and union of bitter with sweet, darkness with 



138 A T o one can rule the Church but an ordained 

TREAT. light, foul weather with fair, war with peace, famine with 
: plenty, drought with fountains, or storm with calm. 

9. Let no one think that they can be good men, who leave 
the Church. Wind does not take the wheat, nor do storms over 
throw the tree that has a solid root to rest on. It is the light 
straw that the tempest tosses, it is trees emptied of their 
strength that the blow of the whirlwind strikes down. These 

Uohn2, the Apostle John curses and smites, saying, They icent forth 
from us, but they were not .of us; for if they hud been 
of us, surely I hey wotild have remained icith us. Thus is it 
that heresies both often have been caused, and still continue; 
while the perverted mind is estranged from peace, and unity 
is lost amongst faithless discord. Nevertheless, the Lord 
permits and suffers these things to be, preserving the power of 
choice to individual free-will, in order that while the discri 
mination of truth is a test of our hearts and minds, the 
perfect faith of them that are approved may shine forth in the 
manifest light. The Holy Spirit admonishes us by the Apostle 

lCor.ll,and says, It is needful also that heresies slionld be, that they 
which are approved maybe made manifest ainony you. Thus 
are the faithful approved, thus the false detected ; thus even 
here, before the day of judgment, the souls of the righteous and 
unrighteous are divided, the chaff separated from the wheat. 

10. These are they who, with no appointment from God, take 
upon them of their own will to preside over the presumptuous 
persons they have brought together, establish themselves as 
rulers without any lawful rite of ordination, and assume the 
name of Bishop, though no man gives them a Bishopric. 

Ps. l, l. These the Holy Spirit in the Psalms describes, as sittiny in 
the seat of pestilence, a plague and infection of the faith, 
deceiving with the mouth of a serpent, cunning to corrupt 
truth, vomiting out deadly poisons from pestilential tongues. 

2Tim.2, ^Vhose words spread as doth a canker: whose writings 
pour a deadly poison into men s breasts and hearts. Against 
such the Lord cries out ; from these he curbs and recalls 

Jer. 23, His straying people, saying, Hearken not unto the words 

of the Prophets which prophesy falsely , for the vision of 

their heart maketh them vain. They speak, but not out 

of the mouth of the Lord ; they say to those who cast away 

the word of God, Ye shall have peace; and every one 



Heretics and ichumatics not gather altogether in Christ s Name. 139 

that icalketh after the imagination of his own heart, no 
ail shall come upon him. I hare not spoken to them, yet 
they prophesied; if they had stood in My substance and 
heard My words, and taught My people, I would have turned 
them from their evil thoughts. These same persons the 
Lord designs and signifies, saying, They hare forsaken Afe,Jer. 2, 
the fountain of liring water, and hewed them out broken 
cisterns, that can hold no water. While there can he no 
Baptism save one only, they think that they can baptize. 
They forsake the fountain of life, yet promise the gift of a vital 
and saving water. Men are not cleansed by them, but rather 
made foul; nor their sins purged away, hut even heaped up: 
it is a birth that gives children not to God, but to the Devil. 
1 >orn by a lie, they cannot receive the promises of truth. Gen 
dered of misbelief, they lose the grace of faith. They cannot peifidia. 
come to the reward of peace, because they have destroyed the 
peace of the Lord, in reckless discord. 

11. Neither let certain persons beguile themselves by a 
vain interpretation, in that the Lord hath said, Wheresoever 
two or three are gathered together in J\fy Name, I am with 
them. Those who corrupt and falsely interpret the Gospel, 
lay down what follows, but omit what goes before ; giving 
heed to part, while part they deceitfully suppress ; as them 
selves are sundered from the Church, so they divide the 
purport of what is one passage. For when the Lord was 
impressing agreement and peace upon His Disciples, He said, 
/ say unto you, that if two of you shall agree on earth, Mai. 18, 
touching any tiling that he shall ask, it shall be given you by 19 
My i titlter which is in heaven. For wheresoever two or three 
shall be gathered together in My Name, I am with them. 
Shewing that most is given, not to the many in number when 
they pray, but to oneness of heart. // , lie saith, two of you 
xhall agree together on earth; He places agreement first; 
hearts at peace are the first condition ; He teaches that we 
must agree together faithfully and firmly. Yet how can he 
be said to be at agreement with other, who is at disagreement 
with the body of the Church itself, and with the universal 
brotherhood ? How can two or three be gathered together in 
Christ s name, who are manifestly separate from Christ and 
from His (iospel? We did not go out from them, but they 



140 The prayer of many n rails not, -if they differ. 
TREAT, went out from us. And whereas heresies and schisms 

y 

- 1 have a later rise, from men s setting up separate meetings for 
worship, they have left the fountain head and origin of 
truth. But it is of His Church, that the Lord is speaking ; 
and in respect of those who are in His Church, He says, 
that if they are of one mind, if according to what He bade 
and admonished, two or three though they be, they gather 
together with agreement of the heart; then (though but 
two or three) they will be able to obtain from the majesty 
of God the tiling which they ask for. Wherever two or 
three are gathered together in My Name, /, saith He, 
am with them : that is, with the single-hearted, and them 
that live in peace, fearing God, and keeping His command 
ments. With these, though they be two or three, He has 
said that He is. So was He with the Three Children in the 
fiery furnace : and because they continued in singleness of 
heart toward God, and at unity with themselves, He refreshed 

Daniel them in the midst of the encircling flames with tits breath of 
3 25. 

So too was He present with the two Apostles who 



ree were shut in prison, because they continued in singleness 
and agreement of heart; and undoing the prison-bolts, He 
placed them again in the market-place, that they might 
deliver to the multitude that Word which they were faithfully 
preaching. When therefore He sets it forth in His command 
ment, and says, Where two or three are gathered together in 
My Name, I am with them. He does not divide men from 
the Church, Himself the institutor and maker of it, but 
rebuking the faithless for their discord, and by His voice 
commending peace to the faithful, He shews that He is more 
present with two or three which pray with one heart, than 
with many persons disunited from one another ; and that 
more can be obtained by the agreeing prayer of a few persons, 
than from the petitioning of many where discord is among 
them. For this cause when He gave the rule of prayer, He 

^ ark added, When ye stand praying, forgive if ye have ought 
against any, that your Father also which is in heai-en may 
forgive you your trespasses ; and one who comes to the Sacri 
fice with a quarrel He calls back from the altar, and coin- 

Mat. 5, manc l s Him first to be reconciled with his brother, and then, 

* 

when he is at peace, to return, and offer his ///// to God ; for 



The Mtirtt/rdnt/i of heretics and schismatics avails nothing. 141 

neither had God respect unto Cain s offering; for he could 
not have God at peace with him, who through envy and 
discord was not at peace with his brother. 

1-2. Of what peace then are they to assure themselves, who 
are at enmity with the brethren? What Sacrifice do they 
believe- tliev celebrate, who are rivals of the Priests? Think 

* 

they Christ is still in the midst of them when gathered together, 
though gathered beyond Christ s Church ? If such men were 
even killed for confession of the Christian Name, not even by Nomi- 
their blood is this stain washed out. Inexpiable and heavy" 
is the sin of discord, and is purged by no suffering. He 
cannot be a Martyr, who is not in the Church ; he can never 
attain to the kingdom, who leaves her, with whom the king 
dom shall be. Christ gave us peace ; He bade us be of one 
heart and one mind ; He commanded that the covenant of 
affection and charity should be kept unbroken and inviolate ; 
he cannot shew himself as a Martyr, who has not kept the love 
of the brotherhood. The Apostle Paul teaches this, thus wit 
nessing ; And though I havefaiih, so that lean remove moun- \ COT. 
tains, and have not charily, I am nothing: and though I give 
all my goods lo feed the poor, and though I give my body to 
be bunted, and have not charity, it prqfiteth me nothing. 
Charily xtf//ere/h long and is kind; charity envieth not, 
charity ucleih not vainly, is not puffed up, is not easily pro 
voked, thinketh no evil; is pleased with all things, believeth 
all things, lopetlt all things, endureth all things; charity 
never fail ctli. Charity, he saith, never faileth ; for she will 
reign for ever, she will abide evermore in the unity of a brother 
hood which entwines itself around her. In the kingdom of 
heaven discord cannot enter ; it cannot gain the reward of 
Christ who said, This /.v My commandment, that ye love one John 15, 
another, as I /tare loved you. It will never be his to belong 12< 
to Christ, who has violated the love of Christ by unfaithful 
dissension. He who has not love, has not God. It is the 1 John 
word of the blessed Apostle John, God, saith he, is love ; and 4 16 
he that dtfelleth in love, (ficclleth in God, and God in him. 
They cannot dwell with God, who have refused to be of one 
mind in God s Church ; though they be given over to be 
burnt in flame and fire, or yield their lives a prey to wild 
beasts, theirs will not be the crown of faith, but the penalty 



142 Love and righteousness the chief requisites. 

TREAT, of unfaithfulness ; not the glorious issue of dutiful valour, 
but the death of despair. A man of such sort may indeed 



be killed, crowned he cannot be. 

13. lie professes himself a Christian after the manner in 
which the Devil oftentimes feigns himself to be Christ, as the 

Mark Lord Himself forewarns us, saying, Many shall come in My 
Name, saying, I am Christ, and shall deceive many. No 
more than he is Christ, though he deceive beneath His 
Name, can he be looked upon as a Christian, who does not 
abide in the truth of His Gospel and of faith. To prophesy, 
to cast out devils, to perform great miracles on earth, is a high, 
doubtless, and a wonderful thing ; yet the man who is found 
in all these things attains not to the heavenly kingdom, unless 
he walk in an observance of the straight and righteous way. 

Mat. 7, The Lord speaks this denunciation ; Matty shall say to Me in 
that day, Lord, Lord, have we not prophesied in Tliy Name? 
and in Thy Name have cast out devils ? and in Thy 
Name done many wonderful tcorks? And then will I profess 
unto them, I never kneir you ; depart from Me, ye that work 
iniquity. Righteousness is the thing needful, before any one 
can find grace with God the Judge. We must obey His in- 

meiita. stmctions and warnings, in order that our deserts may receive 
their reward. When the Lord in the Gospel would direct the 

Mark path of our hope and faith in a summary of words; The 

12, 30. jjoyft fj,y Cod, He saith, is one : and thou shalt love the Lord 
thy God with all tlnj heart, and. with all thy soul, and with 
all ihy strength. Tliis is the first commandment; and the 
second is like unto it ; Thou shall love thy neighbour as 

Mat w, thyself. On these two commandments hang all the Law and 
the. Prophets. Unity and love together is the instruction which 
He teaches us ; in two commandments He has included all 
the Prophets and the Law. Yet what unity does he keep, 
what love does he either maintain, or have a thought for, who, 
maddened by the heat of discord, rends the Church, pulls 
down faith, troubles peace, scatters chanty, profanes the 
sacrament : 

14. This mischief, dearest brethren, had long before begun, 
but in these days the dire havoc of this same evil has been 
gaining growth, and the envenomed pest of heretical perverse- 
ness and of schisms is shooting up and sprouting afresh ; for 



Heresies and schisms the sign of the end of the world. 143 

tli us must it be in the end of the world, the Holy Spirit 
having forespoken by the Apostle, and forewarned us. />/2Tim.3, 
the last days, saith He, perilous times shall come, for men 
shall he lorers of their own selves, proud, boasters, covetous, 
blasphemer?, disobedient io parents, unthankful, unholy, 
without natural affection, trucebreakers, false accusers, in- 
contitient, fierce, despisers of the good, traitors, heady, high 
minded, lorers of pleasures more than lovers of God, having a 
for/ft of godliness, but denying the power thereof. Of this sort 
are they which creep into houses, and lead captive silly women 
laden with sins, led away with dirers lusts; ever learning, 
a ti<l never coining to the knowledge of the truth. Now as 
Janines and Mainbres withstood Moses, so do these also resist 
the truth; me)i of corrupt minds, reprobate concerning the 
faith ; but they shall proceed no further, for their folly shall 
be manifest unto all men, as theirs also teas. Whatever things 
were predicted, are in fulfilment ; and, as the end of time 
draws nigh, they have come to us in trial both of men and 
times. As the adversary rages more and more, error deceives, 
haughtiness lifts aloft, envy inflames, covetonsness blinds, 
unholincss depraves, pride puffs up, quarrels embitter, and 
anger hurries men headlong. Let not however the exireme 
and headlong faithlessness of many move and disturb us, but 
rather let it give support to our faith, as the event was 
declared to ns beforehand. As some have become such, 
because this was foretold beforehand, so (because this too was 
foretold beforehand) let the other brethren take heed against 
them, according as the Lord instructs us and says, But take MarklS, 

e\n 

ye heed; behold, I have told you all tilings. Do ye avoid 
such men, I beseech you, and put away from beside you, and 
from your hearing, their pernicious conrerse, as though a 
deadly contagion ; as it is written, Hedge thine ears about Ecclus. 
tiith thorns, and refuse to hear a wicked tongue. And again, y 8 ^ 24 
/ .-// communications corrupt good manners. The Lord 1 Cor. 
tearhes and warns us, that we must withdraw ourselves from 15> 33 

li. They be blind, saith He, leaders of the blind; and z/Mat. 15, 
the blind lead the blind, both shall fall into the ditch. Who- 14 
soever is separated from the Church, such a man is to be 
avoided and lied from. Such an oneis subverted and si nneth,Y\i. 3, 
ing condemned of himself. Thinks he that he is with 11 



144 Warning* of Korah and of Uzziali. 

TREAT. Christ, who does counter to the Priests of Christ ? who sepa- 

- rates himself from the fellowship of His clergy and people ? 

That man bears arms against the Church, he withstands 

God s appointment; an enemy to the altar, a rebel against 

the Sacrifice of Christ, for faith perfidious, for religion 

sacrilegious, a servant not obedient, a son not pious, a brother 

not loving, setting Bishops at nought, and deserting the 

Priests of God, he dares to build another altar, to offer 

another prayer with unlicensed words, to profane by false 

Domi- sacrifices the truth of the Lord s Sacrifice. He is not per- 

hostice. m itted to a knowledge of what he does, since he who strives 

against the appointment of God. is punished by the divine 

censure, for the boldness of his daring. 

15. Thus Korah, Dathan, and Abiram, who endeavoured 
to maintain to themselves the privilege of sacrificing, in 
opposition to Moses and Aaron the Priest, forthwith paid 
penalty for their attempts. The earth burst its fastenings, 
and opened the depth of its bosom ; standing and alive, the 
guilt of the parting ground swallowed them. Nor those only 
who had been movers, did the wrath of an angered God 
strike ; but the two hundred and fifty besides, partakers and 
companions of the same madness, who had mixed with them 
in their bold work, a fire going out from the Lord with speedy 
vengeance consumed; warning and manifesting, that that is 
done against God, whatsoever evil men of human will endea 
vour, for the pulling down of God s ordinance. Thus also 
Uzziah the king who bare the censer, and contrary to God s 
law, did by violence take to himself to sacrifice, refusing to 
be obedient and to give way when Azariah the Priest with 
stood him, he being confounded by the wrath of God, was 
polluted by the spot of leprosy upon his forehead; in that 
part of his body was marked by his offended Lord, where they 
are marked, who have the grace of the Lord assigned them. 
The sons of Aaron also who put strange fire upon the altar, 
which the Lord had not commanded, were speedily 
consumed in the presence of their avenging Lord. All 
such are imitated and followed by them, who, despising 
God s tradition, lust for strange doctrines, and give inlet 
to ordinances of human imposition ; these the Lord rebukes 
Mark 7, and reproves in His Gospel, thus saying, Ye reject the 

irt 



a necessary proof of holiness. 145 

i ,>tnmnndment of God, that ye may. establish your own 

1r a (lit ion. 

16. This crime is worse, than that which the lapsed 
appear to commit ; who, at least, when in the condition of 
penitents for their offence, seek their peace with God, by 
full satisfactions. In this case the Church is enquired after 
and applied to ; in the other the Church is resisted : here there 
may have been compulsion in guilt ; there free choice is 
involved : the lapsed harms only himself, but one who 
undertakes to raise heresy and schism, is a deceiver of 
many, by leading them along with him. The one both un 
derstands that he has sinned, and laments and mourns it; the 
other, puffed up in his wickedness, and finding pleasure in his 
own offences, separates sons from the Mother, entices sheep 
from their shepherd, and disturbs the Sacraments of God. 
And whereas the lapsed has committed one offence, the other 
is an offender every day : lastly, the lapsed, if he be admitted 
to martyrdom afterwards, may reap the promises of the king 
dom; the other, if he be killed out of the Church, cannot 
attain to the Church s rewards. 

17. Neither let any one wonder, dearest brethren, that 
some, even from among Confessors, adventure thus far : that 
even from among them there are those who sin thus greatly, 
and thus grievously. Confession does not make a man safe 
from the crafts of the Devil, nor, while he is still placed 
in this world, encompass him with perpetual security 
against its temptations, and dangers, and assaults, and 
shocks ; were it so, we should never witness in Confessors 
those, after-commissions of fraud, fornication, and adultery, 
which we now groan and grieve at seeing in some of them. 
Whosoever any Confessor may be, he is not a greater man 
than Solomon, nor a better, nor one more dear to God : who, 
nevertheless, so long as he walked in the ways of the Lord, 
continued to be gifted with that grace which from the Lord 
he obtained ; but when he deserted the way of the Lord, 

he lost the Lord s grace ; as it is written, And the Lord \ Kings 
raised ii]> the Adversary ayainxt Solomon. It is for this 
cause written, Hold that fast which t/toit hast, that no man Rev. 3, 
/<//* thy croh-u. This the Lord would not threaten, that the 11 * 
crown of righteousness can be taken away, except because 

L 



14G ConfetsorshJp a en (I for higher obedience 

TREAT. w hen righteousness goes from us, the crown must go from 
-us also. Confession is the beginning of glory, not the full 
meri- price of the crown ; it is not the perfection of our praise, 
but the entrance upon our honours: and whereas it is writ- 
Mat. 10, ten, He that endure th to the old shall be saved, all that is 

22 

before the end, is the stepping whereby one mounts toward 
the height of salvation, not the close at where the full summit 
is gained. If any is a Confessor, then his danger is the 
greater after confession, because the Adversary is more pro 
voked ; if he is a Corifcssor, he ought the more truly to stand 
with the Gospel of the Lord, since through the Gospel he has 

Luke 8, gained his glory from the Lord : for the Lord says, To whom 
much ix yiren, of him shall much be required; and to whom 
more diytiity /.v ascribed, of him more service is exacted. Let 
none ever perish through a Confessor s example; let none 

pcrfi- learn injustice, insolence, or misbelief, from the manners of 
a Confessor. If he is a Confessor, let him be humble and 
quiet ; let him exercise in his conduct the modesty of a dis 
ciplined state, and being called a Confessor of Christ, let him 

Mat. 23, imitate Christ whom he confesses. For since He says, Who- 
12. 

soccer shall e.rnlt himself shall be abated, and he 1hat shall 

humble himself shall be exalted; and since Himself has been 
Seimo. exalted by the Father, because being the Word, and Power, 
and Wisdom of God the Father, He humbled Himself upon 
earth, how can He love exaltation, having both commanded 
humility from us by His law, and Himself received from the 
Father a most excellent Name, as the reward of His humilia 
tion ? If any is a Confessor of Christ, he is such no more, if 
the majesty and dignity of Christ is afterwards blasphemed 
through him. The tongue that has confessed Christ, must 
not speak evil only, not be clamorous, not be heard dinning 
with reproaches and quarrels, nor, after words of worship, dart 
serpent s poison against the Brethren and the Priests of God. 
But if a man afterwards becomes guilty and hateful, if he is 
wasteful of his confession by an evil conversation, and blots 
his life by a vile unholiness; if, in fine, deserting that Church 
in which he had become a Confessor, and rending the concord 
pcrfidia. of unity, he transforms what was faith before, into faithless 
ness afterwards, he must not flatter himself on the score of his 
Confession, that he is one elected to the reward of glory, 



and an iiurise ofylory to those who remain obedient. 147 

since (lie desert of punishment is rendered greater on this 
ground ; lor the Lord chose Judas among the Apostles, and 
vet .ludas afterwards betrayed the Lord. 

18. The faith and iirnmess of the Apostles did not there 
upon foil, because the traitor Judas was a deserter from their 
fellowship; and thus neither here is the sanctity and dignity 
of Confessors forthwith impaired, because the faith of certain 
of them is broken. The blessed Apostle in his Epistle thus 
speaks; For what if some did not believe? shall their Rom. :i, 
unbelief make the faith of Cod without effect ? God forbid: 

yen, l<>f God be true, but every wan a liar. The larger and 
better part of the Confessors stands in the strength of their 
faith, and in the truth of the law and discipline of the Lord. 
Neither do they depart from the peace of the Church, who 
bear in mind that in the Church they gained grace from 
God s bounty; but hereby they reach a higher praise of faith, 
because that separating from the faithlessness of persons, who perfidia. 
were fellows with them in Confession, they withdrew from 
the contagion of guilt; and illuminated by the true light of the 
Gospel, overshone with pure and white brightness of the 
Lord, they have praise in keeping Christ s peace, not less 
than their victory, in combating the Devil. 

19. It is my desire, dearest brethren, it is the end both of my 
endeavours and exhortations, that, if it be possible, no one of 
the Brethren may perish, but our rejoicing Mother may fold 
within her bosom the one body of a people agreeing together: 
but if saving counsel cannot recal to the way of salvation 
certain leaders of schisms and authors of dissensions, who 
abide on in their blind and obstinate madness, yet do the rest 
of you who are either betrayed through simplicity, or drawn 
on by error, or deceived through some artfulness of a cunning 
craftiness, release yourselves from the toils of deceitfulncss, 
free your wayward stops from their wanderings, submit to 
that straight path which leads to heaven! It is the word of 

the Apostle uttering witness; We command //w, he says, in 2 These. 
\awe of onr Lord ./r.w/.s* Christ, thaf ye iciihdran your- 3 6 

front t-rrn/ brother that iralketh disorderly, and not 
!) the tradition Hint he hath received from us. And 
:ain lie say-, l.ct no man d<>< <<>(> you with rain tfordx ; for Kph. 5, 
uf these thin;/* conn tlt the u rath of (>od n^on the 

i. 2 



148 Peace and unanimity the first principles of Christian life. 

TREAT, children of disobedience. Be not ye therefore partakers with 
^ them. We must withdraw from them that go astray, nay 
rather must flee from them, lest any joining himself with 
those who walk evilly, and going in ways of error and guilt, 
should himself lose the true path, and be found in an equal 
guilt. There is One God, and One Christ, and His Church 
One, and the Faith One, and a people joined in solid oneness 
of body by a cementing concord. Unity cannot be sundered, 
nor can one body be divided by a dissolution of its structure, 
nor be cast piecemeal abroad with vitals torn and lacerated. 
Parted from the womb, nothing can live and breathe in 
its separated state; it loses its principle of health. The Holy 

Ps. 34. Spirit warns us and says, What man is he that lusteth to live, 
12 13. 

and would fain see good days? Refrain thy tongue from evil, 

and tlnj lips that they speak 110 guile. Eschew evil and do 
good, seek peace and ensue it. Peace ought the son of peace 
to seek and to ensue ; he who understands and cherishes the 
bond of charity, should refrain his tongue from the evil of 
dissent. Amongst His divine commands and saving instruc- 

John 14, tions, the Lord now nigh to passion spoke this beside; Peace 
I leave with you. My peace I (jive nnto you. This is the 
legacy which Christ has given us; all the gifts and rewards 
which He foretokens to us, He promises to the preserving of 
peace. If we are Christ s heirs, let us abide in the peace of 
Christ; if we are sons of God we ought to be peacemakers; 

Mat. 5, Blessed, He says, are the peacemakers, for they shall be 
called the sons of God. The sons of God ought to be peace 
makers, mild in heart, simple in word, agreed in feelings, 
faithfully entwining one with another by links of unanimity. 
Under the Apostles of old there was this oneness of mind ; it 
was thus that the new congregation of believers, keeping the 
commandments of the Lord, preserved its charity. Divine 

Acts 4, Scripture proves it, which says, The multitude of them that 
believed were of one heart and of one soul : and again ; 

Acts 1, Tliese all con United with one mind in prayer with the women, 
and Mary the Mother of Jesus, and with His brethren. 
Therefore they prayed with effectual prayers, and were with 
confidence enabled to obtain whatsoever they required of the 
Lord s mercy. 

20. But in us unanimity has as greatly fallen away, as has 



])<>ca i/ of bountiful ness as tccll as of unanimity. 

bountifulnt ss in works of charity decayed. Then they gave opera- 
lie mses and lands for sale, and laying up for themselves 
treasures in heaven, offered the price to the Apostles to be 
distributed for the uses of the needy. But now we give not 
n the tithes from our property, and while the Lord bids us 
to sell, we rather buy and heap up. It is thus that the 
vigour of our faith has waxed faint, and the strength of the 
believers has languished; and hence the Lord, looking to our 
times, says in His Gospel, When the Son of Man cometh, ^^ 
shall He find faith on the earth ? We see come to pass that 
which He foretold. In the fear of God, in the law of righte 
ousness, in love, in good works, our faith is nought. No maiiopere. 
from fear of things to come, gives heed to the day of the Lord 
and the anger of God ; none considers the punishments which 
will come on the unbelieving, and the eternal torments ap 
pointed to the faithless. What our conscience would fear if it 
believed, that, because nowise believing, it fears not : if it 
believed, it would take heed ; if it took heed, it would escape. 
Let us awaken ourselves, dearest brethren, what we can, and 
breaking off the slumber of our old slothfulness, let us be 
watching, for observance and fulfilment of the Lord s com 
mands. Let us be such as He bade us be when He said, 
I .ct your loins be girded about, and your lamps burning^ Luke 
and ye yourselves like u)ito men that wait for their Lord, 
if/ten He will return from the wedding, that when He 
cometh and knocketJi, they may open unto Him : blessed are 
those tier nut Is, whom their Lord, when He cometh, shall find 
i.-att hiinj. We need to be girded about, lest when the day 
of march cometh, lie find us hindered and impeded. Let our 
light shine in good works, let it so beam forth, as to be our 
guide out of this night below, into the brightness of eternal 
day. Let us ever in anxiety and cautiousness be awaiting 
the Midden advent of the Lord, that when He knocketh our 
faith may be on the watch, and gain from the Lord the 
reward of its watchfulness. If these commandments are 
i, if these warnings and precepts are kept, we can 
iu \tT be overtaken in slumber by the deceit of the Devil, 
but shall reign, as servants who watch, in the kingdom of 

Christ 



150 On the 1 iiity of tln> Church. 

Note on p. 133, 134. 

TREAT. The translation of this passage is made from Fell s text, from 
V. which the Benedictine remarkably differs. How and under what cir 
cumstances shall be mentioned presently ; first, however, the point of 
controversy between Rome and ourselves should be clearly under 
stood, on which it bears. Our divines then (in controversy with 
Romanists) consider that the Church is one, and that, as there is 
but one Bishop Invisible, so in theory there is but one visible 
Bishop, the type of the Invisible, how many soever there actually 
are ; each separate individual Bishop being but a reiteration of 
every other, and as if but one out of innumerable shadows cast by 
one and the same Object; each being sovereign and supreme over 
the whole flock of Christ, as if there were none other but himself. 
Such is the theory of the Apostolical system; but in order to avoid 
the differences of opinion and action, and consequent schism, which 
the actual multiplicity of governors would occasion, certain eccle 
siastical regulations have from the first been observed, accommo 
dating the abstract theory to the actual state of human nature, as 
v\ o find it. First, Bishops have been restrained, as regards Christ s 
flock, into local districts called Dioceses ; next as regards each other, 
by the institution of Synodal meetings or Councils, the united 
decisions of which bind each Bishop as if it was his own individual 
decision ; and moreover, still for the sake of order, by prescribed 
rules of precedence. Such seems to be our view of the Church, and 
accordingly cur controversy with the Romanist lies in this, 
whether these regulations are part of the mere ecclesiastical system 
and for the observance of order, or whether they are essentially 
part of the strictly divine framework and means or conditions 
of grace; whether, whereas both the Episcopal and Ecclesiastical 
provisions come from the Apostles, both are immutable, or 
the latter accidental only and discretionary. The Roman 
Schools consider both to belong to the revealed system, the 
English only the former. Accordingly when St. Peter is said 
to be the head of the Church, whether in Scripture or 
the Fathers, we interpret it of his representing the abstract 
Bishop, the one and only Ruler who is put over the household, 
that which each Bishop is by office, nay, and is actually, except 
so far as he is shackled by what may be called the byelaws 
of the Divine Polity ; Roman Catholics, however, understand 
that title of him as an actual head of the actual Apostles, not 
merely as representing them, nor as taking rank before them in the 
system of order, but as really governing them. They make 
St. Peter the real centre of unity, we the emphatic image and 
lesson of it; they make St. Peter s Chair, the Holy Roman See, a 
necessary instrument of grace, we a symbol; we make every Bishop 
the real centre, they the one Bishop who succeeds in the Apostle s 
seat; we make schism and separation from Christ lie in opposing 
our Bishop, they in opposing the Bishop of Rome. After this 
introduction, perhaps it will appear that it does not matter a great 



(hi the t ttjfy of ///r Church. 151 

de;il winch reading is taken in the passage under consideration, 
as our own view is as compatible or almost so with the Bene 
dictine as with Fell s text. However, it will also appear, that Fell s 
has the weight of authority on its side. The Benedictine text 
then runs thus, the differences from Fell s being placed within 
brackets: "The Lord saith unto Peter: / say unto the.e, (saith 
He,) that thou. art Peter, &c." To him again, after His resur- 
i return. He says, Feed My sheep." Upon him being one He 
builds His Church, [and commits to him His sheep to feed.] 
And though He gives to all the Apostles [after His resurrection] 
an equal power, and says, As My Father sent Me, so $rc. yet 
in onier to manifest unity, lie has by His own authority placed 
the source of the same unity as beginning from one. Certainly 
the other Apostles also were what Peter was, endued with an equal 
fellowship both of honour and power, but a commencement 
is made from unity, [and primacy is given to Peter that the 
Church of Christ may be set forth as one, and the See (Cathedra) 
as one. And they all are shepherds, yet the flock is shewn to 
be one, such as to be fed by all the Apostles with unanimous 
aLiu-eiuerit] that the Church [of Christ] may be set forth as one. 
Which our Church, &c. &c. He who strives against and resists 
the ( hurch, [he who deserts the See of Peter, on whom the Church 
is founded,] is be assured that he is in the Church?" &c. Here- 
then, with reference to what has been said above, the question 
between us and Roman Catholics would be, whether, admitting this 
text to be genuine, " the See of Peter" be a figurative name for any 
see, a designation of the one abstract chair of the one Bishop, (and 
so, accordingly to the drift of the Treatise, applicable against Feli- 
cissimus in Africa who opposed S. Cyprian, as well as against Nova- 
tian in Home who opposed Cornelius,) or whether it means literally 
the Roman See, i. e. the See of the Successors of S. Peter. But to 
proceed to the history of the Benedictine reading. The addition* 
it contains are not found in the first editions of Cyprian (representing 
probably very ancient and independent MSS.) between A. D. 
1471 1563, viz. one at Home in 147 I, one at Venice in the same 
year, one without date or place, one at Paris 1512, (according to 
tlio Benedictines, a very accurate edition, and agreeing with the 
MSS. when other editions had changed for the worse,) that of 
Fr.\smus, Basle 1520, one at Cologne 15 -iO, of Gravius (a very 
learned Dominican) at Cologne 1544, (in which fresh MSS. were 
consulted,) Antwerp 1541, and 1542, Venice 1547, and in which 
list reprints are not included. Nor are the additions found in 
two extant MSS. each more than a thousand years old. Nor 
they found in eight of the Vatican MSS; and Baluzius num- 
i.d up twenty-seven which he had seen, in which they were 
wanting. lip. Fell mentions nine English MSS. and one of Bene- 
ventum, which are without the additions. The passage is quoted 
without them by Popo Callixtus IT. in the twelfth century, by 
the meeting of Cardinals at Liimrnutn in the fifteenth, and by the 
liomaii correctors, after Manutius had inserted it in his edition. 



15:2 On the Unit)) of the Church. 

/ . 

TREAT. They appear moreover to have been unknown to the German 
MSS. in the age of Venericus, (A. D. 1080.) For these reasons 
Baluzius omitted them in his edition of S. Cyprian s works in the 
beginning of the eighteenth century ; but on his dying suddenly 
while the work was passing through the press, the Benedictines, 
into whose hands it came, retaining his note in which he gave his 
reasons against them, cancelled the leaf in the text and restored 
them, giving as their reason, that the additions had been preserved 
in all the editions which had appeared in France for the 150 
years before their time. The history of the additions is as 
follows; Manutius first gave them to the world in 1563 on the 
authority of one Vatican MS. which Higaltius characterizes as 
" imperfect and corrupt." Three other MSS. of S. Cyprian have 
been discovered to contain them, one at Bologna, one at the Abbey of 
Cambron, and one in Bavaria. Fell mentions four others which 
had come under his own inspection, two being in the Bodleian. 
They occur moreover in a MS belonging to Marcelltis IT. a Pope 
of Manutius s time, and are cited in a M S. letter of Pope Pelagius 1 1. 
(A. D. 590,) the one MS. however, extant of that letter, belonging, 
at the earliest, to the beginning of the twelfth century, and in 
Gratian s Collection of Canons, (A. D. 1 130.) On the other hand, 
in one place of Gratian (Caus. 2-1. qusest. 1.) where the passage is 
quoted at length, there is no trace of the additions; in the other, 
Distinct. 93. c. 3. according to a marginal note in the old edition, they 
are referred, as Fell observes, not to this Treatise, but to S. Cyprian s 
letter to Florentius Pupianus. It may be observed also, that the MSS. 
which contain these additions for the most part vary, containing some 
more, some less ; and in different order. In one of the Bodleian 
copies, the text is given twice over, once with, and once without, 
the interpolation. Latinius (quoted by Baluzius) says that the ad 
ditions in this place were brought into the text from summaries in 
the margin, and that not at one time; he instances one such 
addition in a MS. of Cardinal Hosius, mentioned by Pamelius, in 
which the words, " In this place the primacy is given to Peter/ 
were incorporated in the text, which would account for the 
additions, without any imputation of dishonesty. Of Editors of 
S. Cyprian, Pamelius follows Manutius in inserting them; Morel 
omits them ; and Higaltius gives them up in the notes, but admits 
them into the text. Baluzius also, it would seem, spoke more 
strongly against them, than his words now stand ; the Benedictines 
confessing, that they were obliged to " alter not a few things in 
his notes, and that they would have altered more if they could 
conveniently." 



TREATISE VI 

ON THE LAPSED. 



[S. Cyprian wrote this Treatise A.D. 251, or 252, immediately on the ter 
mination of the short but sharp persecution under Decius, with the view of 
inciting those Christians who had lapsed in the course of it to a true and 
thorough repentance. Such an exhortation was the more necessary, be 
cause the party of Felicissimus, who has already been mentioned, offered 
them communion with themselves, if they would accept it, on easier 
terms.] 



PEACE, dearest brethren, we see restored to the Church ; 
and while weak believers thought it not likely, and false ones 
impossible, by God s help and defence, our safety is reesta 
blished. Our minds are recovering their cheerfulness; and after 
a season of trouble the cloud has dispersed, and the sunshine 
succeeds of tranquillity and calmness. We must yield praise 
to God, and celebrate His bounties and gifts with thanksgiving ; 
though from giving thanks not throughout the persecution 
hath our voice desisted. The enemy can never so avail, but 
that we who love the Lord with all our heart and soul and 
strength, will at all times and in all places tell out the adora 
tion of His blessedness and praise. 

2. Day has arrived, the desire of all our thoughts; and 
after a long night of dreadful and miserable darkness, light 
from the Lord issues forth, and gives its radiance upon the 
world. Confessors, bright in the honours of an unsullied 
name, and glorious in the praise of virtue and faith, 
ue with joyful countenances behold; we salute, with an 
holy kiss; we embrace after many longings, with infinite 
delight Soldiers of Christ are before us, a whiterobed army, 



154 Triumph of the Confessors <md the Upright after persecution, 

THEAT. whose linn encounter broke the fierce assault of the perse- 
- cution which was upon them, men prepared to endure a 
prison, and armed to undergo death. Manfully have ye 
fought against the world ; a glorious spectacle you have been 
in the sight of God, and an example to brethren, who shall 
follow in your track. That conscientious voice hath said 
the Name of Christ, which had already made confession of 

dlvinis His Creed; those honoured hands, used to no Service but 

\^ m that of God, would nought of the sacrifices of the sacrilegious; 
those mouths sanctified by heavenly food, after the Body 
and Blood of the Lord, loathed the profane contagion and 
the relics of idol-feasts; from the impious and sinful veil 8 , 
which covered the heads of those who were led to sacri 
fice, your heads have continued free ; the forehead which, 
purified by the mark divine, was unable to suffer the Devil s 
crown, luis reserved itself for the crown of the Lord. How 
joyfully does Mother Church receive you into her bosom, 
returning from the battle ! With what bliss, what gladness, 
does she open her gates, that you may enter in united 
squadrons, carrying the trophies of a prostrate foe ! With the 
men who triumph, come women also, who, in fighting against 
this world, have even triumphed over their sex ; virgins too 
appear, twice glorious in warfare, and boys, whose virtues 

stan- mount higher than their years. There is besides an upright 
multitude, attendant on your honours, who accompany your 
steps with insignia of merit, proximate and almost conjoined. 
Theirs is a like sincerity of heart, a like fast faith untouched. 
Leaning 011 the impregnable foundation of the heavenly pre 
cepts, and strong in the evangelic traditions, no exile de 
nounced, no threatened torments, no penalties of estate or 
person occasioned them a fear. The term for making trial of 
their faith had been limited ; but limits of time are little 
heeded by him, who remembers that he has renounced the 
world ; and earthly seasons become unreckoned, when eternity 
is hoped for from God. Let no one, clearest brethren, let no 

* The veiled head was the sign of In inspired Scripture we road of Moses 

Roman worship, ^neas, according to veiling his face, a typical reason being 

Virgil, having introduced it from Phry- added, vid. 1 Cor. xi. 4. 2 Cor. iii. 13. 

gia. vid. ^n. iii. 403 9. 645. The In Greek worship no veil was worn, 

Eastern Priests observed the same nor in such of the Latin as came from 

custom, vid. Hyde Rel. Pers. c. 30. Greece. 



Drau bm k upon their Triumph. 15"> 

our dispraise such merit; no one lower by unkind detraction 
I lie unimpaired fidelity of such as did not fall. When the ap-stan- 
poiiiU-d term for recanting was over, whoever had not made 1 
his submission within the time, was understood to confess 
himself a Christian. It is the highest kind of victory, for 
a man to be seized by the hands of the Gentiles, and to confess 
the Lord; it is the next step unto glory, to reserve himself to the 
Lord, by withdrawing away beforehand. The former is publicly 
and the latter privately a Confessor. The one conquers an 
earthly judge ; the other, contenting himself with God s 
judgment, preserves a pure conscience in integrity of heart. 
In the former case courage enjoys a readier employment; in 
the latter self-caution a longer exercise: the one, when his 
hour approached, was found prepared; the other who post 
poned it, relinquishing his property, did shew by his retiring, 
that he would not recant; no doubt he would have made 
Confession, had he too been seized. 

3. These heavenly crowns of Martyrs, these spiritual ex 
cellences of Confessors, these great and eminent attainments 
of brethren who stand upright, are saddened by one cause of stan- 
grief, which is, that the violence of the enemy has torn from 
us a portion of our own bowels, and cast it away in his 
devastating cruelty. How, dearest brethren, shall I rule 
myself on this point ? Amidst the changeful tide of feeling, 
with what words or in what manner shall I speak to you? 
Tears more than words are wanted, to express the pain with 
which we have to mourn this blow to our community, and 
lament the manifold losses of a once numerous society. For 
who has so hard or iron an heart, who is so lost to brotherly 
love, as amidst the manifold dismemberment among us, and 
Standing amongst the melancholy and disfigured remnants, to 
refrain his eyes from weeping, and not rather in the out 
breaking of grief to express with tears before words, the 
sorrow that he feels within ? I grieve, brethren, I grieve 
with you; my own truth, my individual stedfastness, offers 
no llattering beguilement of my pain; for no blow so reaches 
the shepherd as that which falls upon his flock. I join my 
bn-ast to each, I partake the sad weight of sorrow and 
mourning. 1 lament with them that lament; I weep with them 
that weep; I feel myself prostrate amongst the fallen. Those 



15(> iiptiott of the Church from long pence. 

TREAT, darts of the adversary foe have pierced my limbs; through 

my body those cruel swords have gone. Amid the blow 

of persecution my mind could not remain independent, and 
unaffected ; in the fall of my brethren, 1 too have suffered 
downfal. 

-i. Still, brethren beloved, the cause of truth must be kept 
in view ; and we must not allow the gathered darkness of 
this fearful persecution so to blind our mind and understand 
ing, as to leave nothing of light and illumination, tor the 
perceiving of what (>od requires. If we apprehend the eai 
of our los-t -. we have then a remedy for the blow. It has 
pi I the Lord to prove His family; and as long repose* 
had corrupted the discipline which had come down to us 
from Him, the Divine judgment awakened our faith from 
a declining, and, should I so speak, an almost slumber- 
ir. te ; and when .is we d - ed yet more for our sins, 

the most merciful Lord hath so moderated all, that what has 
past has seemed rather a trial of what we were, than an actual 
infliction. Kvery one was applying himself to the increase 
of wealth ; and forgetting both what was the conduct of 
believers under the Apostles, and what ought to be their 
conduct in every age. they with insatiable eagerness for gain 6 
devoted themselves to the multiplying of pOiMBSHH The 
Priests were wanting in religious devotednt ss, the ministers 
in entireness of faith ; there was no mercy in works, 
no discipline in manners. .Men wore their beards dis 
figured, and women distained their complexion with a 
dye. The eyes were changed from what God made them, 
and a lying colour was passed upon the hair. The hearts 
of the simple were misled by treacherous artifices, and 
brethren became entangled in seductive snares; ties of mar 
riage were formed with uubelie\ members of C hi 
abandoned to the heathen. Not only rash swearing was 
heard, bur even false; persons in high place were swolii 
with contemptuousness, poisoned reproaches fell from their 
mouths, and men were sundered by unabating quarrels. 
Numerous Bishops, who ought to be an encouragement and 

b Thirty-eicht ; IB Al ri . - a similar n Jous du 

cording to Sulpicius, viz. from Severus Alexandria A. D. 

to I i.) vid. Foil. after the death of Sevr 

e Oriiren (in Gen. Horn, x 



Consequent defection in the persecution . 157 

:mple to others, despising their sacred calling, engaged 
themselves in secular vocations, relinquished their Chair, 
l.-s, -i ird their people, strayed among foreign provinces, 
hunted the markets lor mercantile profits ; tried to amass 

:< sums of money, while they had brethren starving within 
tlu- Church, took possession of estates by fraudulent proceed- 

3, and multiplied their gains by accumulated usuries. 
5. For sins like these what do we not deserve to 
sutler, alter warning and word of divine judgment already 
given? If they forsake My law, ami iralk not in AfjfJ*<fy*Pk,89 
l*, if they break My statutes, and keep not My command-**** 
/.v, / will riKit t fie ir transgression! trif/i the rod, and their 
sins with ftcouryes. These things were afore declared and 
predicted. But we, becoming mindless of the rule and con- 
duel assigned to us, have been acting in so guilty a wise, 
that from our contempt of the Lord s commandments we are, 
by remedies the more severe, reduced to a correction of our 
sins, and test of our faith. Neither at the last were we so 
turned to the fear of the Lord, as to submit ourselves with 
patience and fortitude to this His rebuke and trial upon us. 
At the first voice of threat from the enemy, a large number of 
brethren betrayed their faith ; not being thrown down by the 
actual persecution, but throwing down themselves by a volun 
tary fall. Tell me, what unusual, what new thinghad happened, 
that as if at an event unheard of and unimagined, the vow to 
Christ was broken with this precipitous rashness? Did not the 
Prophets of old, did not the Apostles after them, declare 
these tilings ? Did they not predict, full of the Holy Spirit, 
the snU rrings of the just and the cruelties of the heathen? 
l)o-x not the Holy Scripture say, which is ever giving 

ipons to our faith, and heartening Cod s servants by its 
heavenly voice; Thou shaft worship the Lord thy God, andDeut.6, 
////// only shall thoii serve? And again, manifesting the Jj* t 4 
great n.-x ,,f th c wrath of God, and warning us of the 10 - 
divadfnlnrss of His punishments, says it not further; They i. 2, 8. 

worship them ////"/// their fmyers hare nmih ; and the mean 9 

/t hiart lh //;////, and th<> yreat wan hnmoleth himself, and 
1 Will forgive ////v// not? And again, (Jod speaks and says, 
// that sarrijieet/i a a In any tiod, save unto the Lord only, /?Exod. 
*// /// vth flu of destroyed. 22,20. 



158 Voluntary sacrificinrjs on heathen altars. 

TREAT. (>. In the Gospel likewise afterward, the Lord. Instructor by 

-wry 

1_ His words, and Fulfillcr by His deeds, teaching what to do, 

and doing all which He taught, did He not before advise us 
of all that is now happening, or is yet to happen ? Did He 
not assign eternal penalty to them that deny Him, and 
rewards unto salvation to them that confess ? Alas ! there 
are, from whom all this is fallen and passed out of memory. 
They did not even wait to be arrested before they went up, 
or questioned before they made their denial. Many weir 
they that fell before* the fight, laid low without meeting the 
foe, and not even leaving it to themselves to seem unwilling in 
sacrificing to the idols. They ran to the Marketplace of 
their own accord, of their own will they hasted to their 
death ; as if they had always wished it, as if embracing 
an opportunity, to which they had all along been looking. 
How many, whom the magistrates put off at the time, through 
press of nightfall, and how many who even entreated that their 
undoing might not be delayed ! How can any one make violence 
an excuse for -his guilt, when the violence w^as rather on his 
own part, and to his own destruction? When they came (thus 
willingly) to the Capitol d , when they spontaneously submitted 
themselves to the commission of that dreadful deed, was there 
no tottering in the limbs, no blackness upon the face, no 
sickness of the heart and collapsing of the arms ? Did not the 
senses die, the tongue cleave, and speech fail ? Could the 
Servant of God stand there, and speak, and renounce Christ, 
he who before had renounced the Devil and the world*? The 

ara. altar where he went to perish, was it not a funeral-pile; ? 

altare. p rom an a ^ ar o f the Devil, which lie witnessed in the smoke 
and redolence of its vile odour, ought he not to shudder at it 
and flee off, as from the death and sepulchre of his existence ? 
Why bring an offering, wretched man, why present a victim, 

aras. for slaughter ? You are yourself an offering for the altar, you 
are yourself come as a victim : you have slaughtered there 
your own salvation, your hope ; your faith was burnt in those 
ftuiereal flames. 

7. Many, however, were unsatisfied with doing destruction 

d It was usual in the provincial e An allusion to the solemn question 

cities to give the Roman name to the aslu tl at Baptism, vid. supr. iv. 0. 

citadel. Thus we read of a Capitol :ir 1 Pet. 3, 21. 
Capua, Verona, Treves, &c. 



Aggravation* of the f/uilt. 159 

upon themselves; men were urged to their ruin by mutual en- 
ouiragcments, and the fatal cup of death was offered from 
mouth to mouth. That nothing might be wanting to their 
load of guilt, even infants in their parents arms, carried or led, 
were deprived while yet tender of what was granted them in 
the commencement of life. Will not these children in the 
day of judgment say, " We did no sin; it was not our will to 
hasten from the Bread and Cup of the Lord , to an unhallowed 
pollution. We perish through unfaithfulness not our own, perf.dia. 
and our parents on earth have robbed us of the parentage in 
heaven : they forfeited for us the Church as a Mother, and 
(iod as a Father; and thus while young and unaware, and 
ignorant of that grievous act, we are included in a league 
of sin by others, and perish through their deceit." 

8. Neither, alas ! is there any equal and weighty motive, to 
excuse so grievous an act. A man had to leave his country, 
and suil er loss of his property; yet who can be born and die, 
and not one day either be leaving his native land, or suffering 
loss of his possessions ? Only, let him not leave Christ ; let the 
loss of salvation and of the home eternal be his dread. Lo, 
the 1 lolv Spirit cries out by the Prophet, ])ej>art yc, go yc out Is. 52, 
l r<n thence, touch 110 unclean Unity; go yc out from the 



idxl of her, be yc clean, that bear the vessel* of the Lord. 
Yet those who are vessels of the Lord and the Temple of God, 
to escape touching the unclean thing, and being polluted and 
violated by a deadly food, \vill not come out from the midst, 
nor depart. Kisewhere likewise the voice is heard from 
heaven, afore instructing what the Servants of God ought to 
do, and saying, ( <ue out of JUT, My }>eoj)lc, that ye be notllcv. 18, 
/ iii-takcrs of her xiits, and that ye receire not of her Blagues. 
lie who comes out and departs, become:: not a partaker of the 
sin: but whoever is found a companion in the guilt, will be 
sharer of the plagues. Hence it is that the Lord commands 
us in persecution to retire and escape", both teaching us to 

f Vid. intV. . 1(). persecution, (vid. Ath. Apol.de fug.) and 

I The Hishops of the Church S. Poly carp before them. The text, on 

as v, us natural, the chief objects of which these ^reut authorities seem to 

attack in the p< r-ecution. Fahian of have rested, is Mar. 10, 23. and the pre- 

Ri ine was martyred. Others, umonjz ceilents of our Lord s flight into K^vpt 

whom \\as S. Cyprian ami S. Diony- and St. Paul s from Damascus. S. Au- 

- iidria, tlc.1. In like man- gustine on the other hand, while rc- 

r S. Athaiutsiu.s tied in the Arum cognizing the duty of llight under the 



160 Voluntary poverty the way to Confessor ship. 

TREAT, do thus, and Himself doing it. For as the Crown is conferred 

VI 
at God s good pleasure, and can only be enjoyed, when 

the hour comes for accepting it, the man who continuing in 
Christ withdraws himself for a season, is not a denier of the 
faith, but only awaits until his time. But one who would 

v 

not depart and then fell, remained that he might deny it. 

9. Dearest brethren, truth must not be hid, neither ought I 
to conceal the matter and cause of the blow we have under 
gone. It was blind love for their wealth that deceived many, 
for they could have no readiness nor ease in moving away, 
when their property was as a chain that fastened them. It 
was that bondage that confined them back, these the shackles, 
by which virtue was clogged, and faith weighed down, the 
mind fettered, the soul imprisoned, in order that they, whose 
desire is earthward, might become spoil and food to that 
Serpent, who, according to God s sentence, doth feed on 
the dust. It is therefore that the Lord saith, the Teacher of 
good things, and shewing knowledge unto the time to come ; 
If tlion wilt be perfect, go and sell that thou hast, and give to 
the poor, and thou shalt have treasure in heaven : and come 
and fallow Me. If rich men did thus, they would not be lost 
through their riches, but laying up a treasure in heaven, 
would have no enemy at home to master them. If the trea 
sure were in heaven, in heaven would heart, thoughts, and 
feeling be; nor could this world conquer those, who possessed 
nothing in this world, wherewith to be conquered. A man 
would follow the Lord in freedom and liberty, as the Apostles 
did, and many under them ; nay, not a few, who, deserting 
their parents and their all, united themselves to Christ by ties 
inseparable. How can men thus follow Christ, when their 
possessions are as a chain that holds them back ? or how 
look heavenward, and mount to things that are above 
and aloft, when earthly longings weigh them down ? They 
think they are masters of that by which themselves are 

circumstances in which S. Cyprian, &c. flee ; or again, when there are others 

found themselves, yet on the ground of left to take his ministerial duties ; but, 

John 10, 22. thought it wrong in Bishops when all the Church is equally em- 

to retire from their posts on the approach perilled, or there is no one but he to 

of the Vandals; laying down the fol- perform the rites of Baptism, Absolu- 

lowing rule : that when an individual tion, &c. then he is to remain at his 

Bishop is aimed at, and not the people, post. vid. Ep. 228. also above, Pref. 

he ought, even for the sake of peace, to p. viii. note m. 



./ defection excusable in the midst of torture. 161 

ten, servants of gain, and bondmen under money, rather 
than its owners. It was these days and these men, that were 
signified by the Apostle, when he says, Uut they that trill l>e I Tim. 6, 
rich fall into temptation and* a snare, and into many foolish n n(sci _ 
a n<l hurtful lusts, which drown men in destruction and ner-pulam. 

vid. 111. 

dit ton. For the lore of money is the root of all evil; which 3. Q\, 
tr/u /r some hare coveted, they have erred from the faith, and 
picrct-d themselves through with many sorrows. But with 
what promises doth not the Lord invite us to a contempt 
of worldly wealth ! The light and brief sacrifices of this 
present time, with what plentifulness does He compensate! 
There is no man, saith He, that leaves house, or land, orMarkio, 

OQ 

parents, or brethren, or wife, or children, for the kingdom of 
God s sake, but he shall receive an hundredfold now in this 
time, and in the world to come life everlasting. If we know 
these things, and ascertain them on the truth of that Lord 
who gives the promise, loss of this kind ought not only never 
to be feared, but it should even be wished for ; for the Lord 
Himself again sets forth and discovers to us; Blessed are ye, Luke 6, 

rtO 

when men shall persecute you, and when they shall separate 
you from their company, and cast out your name as et:il,for 
the Son of Marts sake. Rejoice ye in that day, and leap for 
joy ; for, behold, your reward is great in heaven. 

10. Torments however were ensuing, and grievous suffering 
was to be expected by those who resisted. He, indeed, may 
complain of torments, who has suffered till he has been over 
come by them ; there is excuse in what he endures, if he has 
given way beneath it ; he may then offer petition and say, 
" I did indeed wish to fight boldly, I remembered my vow, and sacra- 
took up the weapons of devotion and faithfulness, but while menl1 
I was contending in the struggle, my successive torments and 
protracted pains became too much for me. My mind con 
tinued stedfast, and my faith kept its courage ; my spirit 
long wrestled, unswerving, with the torturing penalties. But 
when my most hard Judge s cruelty again freshened, and my 
body was tired and wearied out, and the scourges lashed me, 
clubs bruised me, the rack strained me, the iron claw dug into 
. and the flame scorched me, the flesh fell short in the effort, 
the infirmity of my frame yielded, and my body, not my mind, 
gave way beneath the suffering/ Such plea as this will find 

M 



16*2 Vigorous measures necessary against fhe lapsed. 

TREAT. its ready compliance; such an excuse will be attended with 
pity. It was thus that one time the Lord shewed mercy to 
Castus and Erailius ; thus, that having been worsted in the 
first struggle, He in the second fight enabled them to conquer: 
baffled by the flames, amongst the flames they overcame, 
and triumphed in the scene of their subdual. Their petition 
was the entreaty not of tears but wounds, not the mere word 
of complaint, but the rending and sufferings of the body. 
Their bloodshedding was in the place of weeping, and flowed 
from the scorched frame in exchange for tears. But what 
wounds are there now to be shewn by those who have made 
surrender, what seam in the gashed body or torturing of the 

pcrfidia. limbs, where faith did not fall in fighting, but faithlessness 

prevented the fight? A wrong act, when there has been a 

free will in committing it, can have no excuse in compulsion. 

11. I speak not thus, in order to put burthen in their 

present circumstance upon the brethren, but as one who 

prcccm would urge them to make their peace the more by prayer. 

tionis. For, since it is written, Tliey who call you happy cause you to 

Is. 3, 12.^ J ? find destroy the tray of your ]>afhs,l\c who sooths the 
sinner by a flattering gentleness, supplies the seeds of future 
sinning, and does not stifle, but feeds transgression. But 
he who with manlier counsel, at once rebukes and instructs his 

Rev. 3, brother, is leading him to salvation. As many as I tore, 
saith the Lord, / rebuke and chasten. In the same way 
should God s priest, not mislead by treacherous compliances, 
but use the remedies that will end in health. It is an ill-in 
structed physician, that puts a sparing hand to the swoln 
edges of wounds, and collects the virus deep within the body 
by not expelling it. The wound must be opened and pierced, 
and the more powerful restoratives be applied of cutting away 
the ulceration. lie may call, and he may shriek, and complain 
of us, sick man, impatient through the pain ; but he will he 
thankful afterwards, when he feels he is cured. There has in 
fact, dearest brethren, a new species of havoc made its appear 
ance, and as if the storm of persecution had not ravaged to the 
full, we find added to the load a deceitful mischief and fair- 
seeming pestilence, under the title of mercy. Contrary to the 
vigour of the Gospel, contrary to the law of our Lord and 
God, by the bold conduct of some heedless persons, terms of 



Sin of their partaking of the Eucharist before penance. 163 

intercourse are opened, a peace void and vain, perilous to 
tin-in \\lio grant, and of no use to them who enjoy it. They 
do not look lor a patient return to health, and the true medicine 
which lies in making amends. Repentance is driven forth from de satis- 
men > breasts, and the recollection put aside of their most 
heinous and extreme offence. The wounds of the dying are 
covered over, and a fatal blow, resting in the depth and 
secrecy of the vitals, has a veil of concealment drawn over its 
poignancy. Men turn from the altars of Satan to the Holy Sanctum 
Tiling of the Lord, with foul and tainted hands ; still over- ^7 
charged with the poisonous idol-feasts, their jaws breathing v - 7 - infr - 
their crime, and fresh from the deadly infection, they invade 
the Body of the Lord, in despite of Holy Scripture, its 
resisting voice and word; TJtey that be clean shall eat of the Lev it. 7, 



flesh; bid (he soul //tat cateth of tlte Jlesli of the sacrifices of 
t/tc peace-offer lays, that pertain unto the Lord, having his 
uncleanness upon him, even t/tat soul shall be cut off from his 
people: while the Apostle likewise bears witness, saying, 
Ye cannot drink the cup of tJic Lord and the cup of Devils ; \ Cor. 
ye cannot be partakers of the Lord s table, and of the table 0/ 10>2i< 
Devils ; and he further threatens and denounces the stubborn 
and perverse, saying, Whosoever eateth the bread or drinketh l Cor - 
tlte cup of the Lord unworthily , is guilty of the Body and 
Blood of the Lord. In scorn and dishonour of all this, 
a violence is offered to His Body and Blood, and they 
sin more now against the Lord, with hand and mouth, than 
when they were denying Him. Without expiating their 
crimes, without making confession 11 of their sin, before they 
have purged the conscience by the sacrifice and hand 
of the Pncst, before appeasing the resentment of an angered 
and threatening Lord, they think that is peace, which 
some with false words are vending. It is not peace, 
but war; for he is not joined to the Church, who is sepa 
rated from the Gospel. Why call that a kindness, which is 
an injury ? or why assign to profaneness the title of piety ? 
\Vh\ , when men ought to be weeping continually and making 
entreaty to their Lord, do they interrupt the sorrowing of 
their repentance, and pretend to receive them into com- 

h Exomologesin. The public confes- times, vid. Hooker, Eccles. Pol. vi. 4. 
eion in Church which obtained in early . 6. Bingham Aiitiq. xviii. 3. 

M 2 



16 4 God alone par dons sin; the Church cannot beyond her commission. 

TREAT, munion ? Their mercies are like the mercies of hail to the 
- corn, the storm-star to the trees, a wasting pestilence to the 
flocks, and a fierce tempest to shipping. They rob them 
of the comfort of the eternal hope, they overthrow the 
tree from its roots, they help on a deadly contagion through 
baneful words, and dash the vessel upon the rocks, so that it 
gain not the harbour. Facility like this does not give peace, 
but takes it away ; instead of conferring communion, it is an 
impediment to salvation. It is a fresh persecution and anew 
temptation, by which the subtle enemy carries forward his 
secret depopulation of the lapsed, setting lamentation at 
rest, silencing sorrow, blotting out the remembrance of the 
offence, smothering sighs within the breast, staunching 
the flow of tears, and ceasing with long and full repent 
ance to deprecate that Lord whom they have deeply offended, 

Rev. 2, though it be written, Remember from ichence thou art fallen, 

5. age , 

pu>niten-<*"d repent. 



Let no man deceive, no man beguile himself. The 
Lord only can have mercy. He alone can grant a pardon for 
sins which against Himself have been committed, who bare 
our sins, who grieved for us, whom God delivered for our 
offences. Man cannot be greater than God : it is not for 
the servant to yield his grace and indulgence, when the 
offence is in main weight against the Lord ; for then the 
lapsed will be committing a fresh crime, by ignorance of that 
Jer. 17, which is afore- written, Cursed is the man, that putteth his 
hope in man. To the Lord we must pray, the Lord we must 
nostra appease by making amends ; to Him who saith, that if we 
tione. a ^ en y Him, He will (Jeny us ; and who alone hath received all 
judgment from the Father. We believe indeed that the merits 
of Martyrs and works of the Just, before that Judge will greatly 
avail; but that is when the day of judgment is come, when, 
after the finishing of this life and the world, the people of 
Christ are placed before His judgment-seat. But if, with 
untimely haste, any rash man thinks he can give remission of 
sins to any, or dares to rescind the precepts of the Lord, he 
brings not gain to the lapsed, but harm . Thus to disobey 

* " Anciently Martyrs were allowed and was near upon being received 
this privilege ; when any Penitent had again, to write Letters to the Bishop, 
well nigh performed his legal Penance, that such an one might be admitted to 



Martyrs have not now the power of pardoning sin. 165 

His will, is to provoke His anger; it is forgetting that God s 
nu-rcy must first be gained, it is taking hold on it of his own 
power, in despite of his Lord. Under the altar of God theara. 
souls of Martyrs slain cry with a loud voice, saying, How long, Rev. 6, 
O Lord, holy and true, dost Thou not judge and vindicate our 
blood, on them, that dwell on the earth ? And it was said 
unto them that they should yet rest and keep patience for 
a while. Shall then a man suppose, that any one, in opposition 
to the Judge, can hope to avail for the universal remission 
and condonation of offences, or shelter others, when he has 
not gained his own vindication ? The Martyrs direct that 
something should be done; but if just, if licit, if nothing is 
to be done by God s Priest in disobedience to the Lord Him 
self, if he who grants be accordant and ready, and he who 
asks confine himself within limit of duty. The Martyrs 
direct that something should be done ; but if the things 
which they claim are not certified in the law of the Lord, 
we have first to learn that they gain of God what they ask 
for, and then we must do what they direct. Man may 
undertake promises, but it remains to appear that the Divine 
majesty consents to grant them. Moses prayed for the sins 
of the people, yet neither when he asked pardon for the 
sinners did he obtain it. (I pray TJiee,} said he, O Lord, //*Exod. 
people have sinned a great sin, and have made them gods of^ 31 - 
gold. Yet now if Thou wilt forgive their sin, forgive it ; but 
if not, blot me out of the book which Thou hast written. And 
tlte Lord said unto Moses, Whosoever hath sinned against Me, 
him u-ilt I blot out of My book. That friend of God, he who 
spake often with the Lord face to face, could not gain what he 
asked, nor appease by his entreaty the offended wrath of God. 
God approves and distinguishes Jeremiah, saying, Before j er em. 

1,5. 

Communion, though his full term of admit such a penitent, but all that be- 

Penance was not quite expired. And longed to him; which was a ,-ery un- 

ir tht-ir petition was commonly ac- certain and blind sort of petition and 

cepted. But these crafty men, for a created great unvy to the Bishop, when 

little underhand gain, had got a trick perhaps .twenty or thirty, or a greater 

sire the Martyrs to intercede for number, of nameless persons were in- 

a> had done little or no penance; eluded in one libel, and the Bishop was 

nay, they abused their privilege so far, forced to do a very ungrateful office 

as peremptorily to request the admission and deny them altogether." Bingh! 

ic-h, without any previous exami-ia- Antiqu. xvi. 3. . 4 vid. S. Cyprian s 
u of their merit-. And sm tim. i-tle*. 

iiie^ti-d the Bishop not only to 



166 The greatest Saints have before now asked in vain. 

TREAT. / formed thee in the belly I knew thee, and before thou 

- camest out of the womb I sanctified thee, and / ordained thee 

a prophet unto the nations: and to him He saith, when for 

the sins of the people he oftentimes entreated and prayed, 

Jer. 7, Pray not thou for this people, neither lift up cry nor prayer 
for them, for I will not hear them in the time wherein they 
call on Me, in the time of their affliction. Was any more 
righteous than Noah, who when the earth was filled with 
wickedness, was alone found righteous in the world ? Any 
nobler than Daniel? Any, for endurance of Martyrdom, more 
strong in the strength of faith, or in God s favour more 
abounding ? who so often fought and conquered, conquered 
and lived on. Was any than Job in good deeds more ready, in 
temptation more strong, in Buffering more patient, more sub 
missive in his fear, or more genuine in his faith ? Yet God said, 
that even if these should entreat, He would refuse their inter 
cession. When the Prophet Ezckiel made entreaty for the 

Ezek. offence of the people, Whatsoever land, said He, shall sin 
4 tiyainst Me, by trespassing grievously, I will stretch out Mine 
hand upon it, and will break the staff of the bread thereof, 
and will send famine upon it, and will cut off man and beast 
from it. Though these three men, Noah, Daniel, and Job 
were in it, they shall deliver neither sons nor daughters, but 
they only shall be delivered themselves. Not all therefore 
that is asked, is in the anticipation of the asker, but in the 
disposal of the giver; neither can human counsel possess or 
assume to itself any thing, unless the Divine pleasure consent 
to it. 

Lukel2, 13. In the Gospel the Lord thus speaks ; Whosoever shall 
confess Me before men, him will I also confess before My 
Father which is in heaven. But he that denieth Me, I also 
will deny liim. If him that denies He denies not, then too 
He confesses not him that confesses. The Gospel cannot 
hold in one part, and fail in the other. Either both parts 
must abide, or both lose the force of truth. If they who 
deny are not answerable for their sin, neither will they who 
confess receive the reward of virtue. For if faitH by conquer- 
perfidia.ing gains a crown, faithlessness by being conquered must 
suffer the penalty. The Martyrs then can give no help at all, 
if the Gospel covenant can be broken; if it cannot, they can 



The Martyrs cannot realty oppose Chris fs Lau\ 167 

do nought against the Gospel, who become martyrs of the 
Gospel. Let no one, dearest brethren, let no one obscure 
the dignity of Martyrs, or spoil their honours and crowns. 
Their unruincd faith abides in strength ; he never can 
either say or do any thing against Christ, whose hope, whose 
faith, whose virtue, whose glory, is all in Him. They who 
have themselves fulfilled God s will, can give no authority to 
Hishops for disobeying it. Is any man greater than God, or 
merciful beyond the compass of Divine lovingkindness, that 
lit- should wish that undone, which God has permitted; or as 
if God had not sufficient power for the protection of His own 
Church, imagine that himself is able to supply our safety ? 
Or, belike, these things have been carried on, without God s 
cognizance, and the condition of things wrought apart from His 
permission, whereas holy Scripture teaches those w ; ho are 
untouchable, and reminds those who remember not, by saying, 
/ 1 ho (jitrc Jacob for a spoil, and Israel to the robbers ? Did not Is. 42, 
Hit- Lord against whom they sinned, and would not icalk in " 
His ways, tie it her icere obedient unto His law ? Therefore 
He halh poured upon them the fury of His anger. And 
elsewhere it testifies and says, Is the Lord s hand 8hortenedjl*.69,l, 
tJuit it cannot sace? or His ear heavy that it cannot hear? 
Hut your iniquities have separated between you and your God, 
and because of your sins He hath hid His face from you, that 
He nian m *t have mercy. Let us rather be reckoning back 
our offences, recounting our past conduct and the secrets of 
the heart, and weighing the deserts of our conscience. Letmerita. 
it find its way into our mind, that we have not been walking 
in the ways of the Lord, that we have cast aside the law of God, 
and had no wish to keep His saving precepts and counsels. 

11. What favourable esteem can be had, what fear or what 
faith can you ascribe to one, whom terror availed not to 
UK nd, or persecution itself to alter? That high and stiff neck, 
is unbent even by its fall ; and that swelling and proud 
heart, is unbroken even after it is overcome. The fallen 
and wounded raises threats against the upright and sound ; 
and is impiously wrathful against the Priests, because he is 
not permitted at once, to take the Kurd s body in his defiled 
hands, and drink the Lord s blood with his polluted mouth. 
And, O thou far-frantic madman, thou art wrathful at him, who 



168 Mad impiety of the lapsed against God and His Priests. 

TREAT, is trying to turn away God s wrath from you; threatening him 

who is entreating the Lord s mercy in your behalf, who feels 

your wound, which you do not feel yourself, and pours these 
tears for you, which you perhaps are never pouring. You 
yet further load and heighten your offence ; and think you, 
while in strife with the Rulers and Priests of God, that the 
Lord can be at peace with you ? 

15. Give audience rather, and yield submission to what 
we say. Why are your ears deaf, that they hear not the 
saving precepts which we apply ? Why your eyes blind, 
that they see not that path of repentance to which we point ? 
Why is the mind stricken and estranged, that it understands 
not the lively remedies which from the Holy Scriptures we 
both learn and teach ? If however the things to come fail of 
a hold on the belief of some, at least let dread of the present 
reach them. Those who were guilty of recantation, what 
penalties have we seen come on them, what a miserable issue 
have we deplored in them ! Not even here can they escape 
punishment, though the day of punishment is still future. 
Meanwhile punishment comes on some, that the rest may be 
corrected ; the sufferings of a few are an example to all. One 
of those who went up to the Capitol of choice to make denial, 
so soon as he had denied Christ, fell dumb. The punishment 
began there, where began the crime ; nor could he petition, 
who had no words to ask mercy withal. Another, who was 
in the baths, (for this was wanting to her offence and its 
miseries, that having lost the grace of the Laver of life, she 
must forthwith go to the baths,) there unclean as she was, 
being by an unclean spirit seized, she tore with her teeth 
that tongue, which had been occupied whether in wicked 
eating, or wicked speech. After the unhallowed food had 
been swallowed, the mouth did frantic destruction on itself. 
She did execution on her own person, and continued alive 
not long, for she was seized with internal bodily torture, and 
expired. 

16. Listen to an event that took place in my own presence, and 
on my own testimony. Some parents who made their escape, 
in the thoughtlessness of terror left behind them at nurse an 
infant daughter, whom the nurse finding in her hands gave 
over to the magistrates. I liable through its tender years to 



Miraculous judgment* on the sacrificers. 1 69 

< at flesh, they gave it, before an Idol to which the crowd 
MMiiMed, bread mingled with some wine, which however 
was remains of that which had been used in the soul-slaughter 
of perishing Christians. The mother afterwards got back her 
child ; but the infant was as unable to express and make known 
the act that had been committed, as she had before been to 
understand or to prevent it. Through ignorance therefore it 
arose, that, when we were sacrificing, the mother brought 
it in with her. The child however, mixed with the holy 
congregation, could not bear our prayers and worship ; it 
was at one moment convulsed with weeping, then became 
tossed like a wave by throbs of feeling, and the babe s soul, 
while yet in the tender days, confessed a consciousness of 
what had happened with what signs it could, as if forced to 
do so by a torturer. When, however, after the solemnities 
were complete, the Deacon began to offer the Cup to those 
who were there, and in the course of their receiving, its turn 
came k , the little child turned its face away, under the 
instinct of God s majesty, compressed its lips in resistance, 
and refused the cup. The Deacon however persevered, and 
forced upon her, against her will, of the Sacrament of the 
Cup. There followed a sobbing and vomiting. The Eucharist 
was not able to remain in a body and mouth that had been 
polluted. The draught which had been consecrated in the 
Blood of the Lord, made its way from a body which had 
n desecrated. So great is the power of the Lord, so great 
the majesty. The secrets of the darkness are laid open 
under His light, and God s Priest could not be deceived in 
crimes however hidden. Thus much concerning an infant, 
which had not the age to make known a crime which was 
committed on her by the act of others. Another however, 
advanced in life, and of maturer years, who secretly introduced 
herself while we were sacrificing, seeking bread found a 

Infant Communion, whether of the kinds, as among Armenians, Jacobites, 

cup only or in both kinds, seems to have Abyssinians, and other oriental com- 

: the usage of the Latin Church up munities. This is not the place to say 

ie time 01 the Hildebrandine Popes, more on the .subject, which will be 

It was formally abolished by the Conn- found discussed, among other works, 

f Trent, to who.-- derision in this in Bingham, Antiq. xv. 4. . 7. Zorn. 

r \ve practically assent The evi- Euchar. Infant. Garner in Mar. 

e of its antiquity in the Gr ek Mercaf. vol. i. p. /). Suicer Thesaur. 

Church H scanty, but it is rigidly v. rvtaZts , and Taylor, "Worthy Comm. 

1 in it ar this day in both iii. 2. 



1 70 Miraculous judgments on the sacrifice. 

TREAT, sword, and as if she had admitted some deadly poison into 
- the mouth and body, was presently seized witli a fit of agony 
and frenzy : smitten no more by perseeution, but by her 
guilt, quivering and trembling she fell to the ground. The 
offence, secreted in her conscience, was not long unpunished 
or concealed ; though she had deceived man, the retribution 
of God found her. When another person endeavoured with 

arcam. desecrated hands to open her ark, in which was the Holy 
Thing of the Lord, by fire rising from within was "she frighted 
off from daring to touch* it. Another person also, who adven 
tured secretly, after having defiled himself, when the Sacrifice 
was celebrated by the Priest, to accept his portion with the 
rest, was disabled from eating or handling the Holy Thing of 
the Lord ; on opening his hands, he found that they con 
tained a cinder 1 . Thus, by the instance of one, it was shewn 
that the Lord withdraws when He is denied, and that what 
unfit persons receive cannot profit them unto salvation, since 
the saving grace turns into ashes, when holiness departs. How 
many are there every day, who, omitting repentance, and 
making no confession of their guilt, are filled with unclean 
spirits ! How many are shook by a heat of madness, to all 
loss of sense and understanding ! Needless is it to go through 
their separate ends, since through the multiform ruins of 
the world the penalties of sin are as various, as the multitude 
of sinners is large. Let each person consider, not what 
another may have suffered, but what himself ought to suffer. 
And let him not think he has escaped, if his punishment 
be suspended for a season, since that man has the more 
to fear, whom the wrath of God his Judge reserves unto 
itself. 

17. Neither let those persons indulge themselves with 
release from repentance, who not having indeed tainted 
their hands with the impious sacrifices, have still polluted 
their conscience by accepting Certificates" 1 . That profession 

1 The usage of private persons taking m Libellis. Such Christians in the 

the Eucharist home with them from persecution as found means of escape 

Church was continued more or less till either by bribing the magistrate, and 

the eighth century. Bingham says that procuring others to personate them, 

it was the doctrine of Transubstantiation to obtain certificates of having sacri- 

which put an end to it. Anti<j. xv. 4. ficed, though they had not, were called 

. 13. Libellatici. 



The Libellatici T7ie wavering. 171 

of recanting is tho witness of a Christian, disowning what 
he is. He does in profession, what another has done 
in reality; and while it is written, Ye cannot serve two Mat. 6, 
masters, he has been serving the master on earth, in 24 
oheving his edict; followed the will of man more than 
of God. Let him consider whether the avowal of a man s 
actual commission of the act, is attended with either 
Less scandal among others, or less guilt. God however his 
Judge it will be impossible to evade and escape, since the 
Holy Spirit says in the Psalms, Thine eyes beheld me being Ps. 139, 
imperfect : and again, Man seeth the outward appearance, t gam 
nut God seeth the heart. The Lord also provides knowledge 16, 7. 
and instruction, saying, All the Churches shall know, that /Rev. 2, 
a tn He n hich searcheth the reins and hearts. He perceives 
the things that are hidden, and considers those that are secret 
and concealed. None can escape the eye of God, who saith, 
Aut I a God at hand, and not a God far off? Can any hide Jer. 23, 
himself in secret places, that I shall not see him ? Do not I* 
Jill heaven and earth ? He perceives the heart and mind of 
every person, and He will judge not only our actions, but 
also our words and thoughts ; He searches the minds and 
intents of all, while yet they lie shut up in the hidden places 
of the heart. 

18. And further, how much better is their faith, and more 
wise their fear, who with no crime fastened on them of 
sacrifice, or of accepting a Certificate, yet because they 
have only had thought thereof, sorrowingly and honestly 
own thus much before the Priests of God, yield up the 
confession of their conscience, put from them the load of the 
soul, and seek out a wholesome medicine even for light and 
little wounds ; knowing that it is written, God is not mocked. Gal.6,7. 
Mocked and deceived God cannot be, nor sported with by 
artifice of cunning ; he only sins the worse, who judging of 
God by man, thinks that he escapes the penalty of sin, 
luvausi- his sin was not openly committed. Christ in His 
l< -aching says, Whosoever shall be ashamed of Me, of him Mark 8, 
shall tln> Son of Man be ashamed. Does he think himself a 38 
Christian, who is ashamed or afraid to be one ? How can 
that man be joined with Christ, who is affected by either 
disgrace or danger in belonging to Him? Certainly the sin 



172 Signs of Penitence. 

TREAT, is lessened, by his never having been before the idols, never 
-having profaned the sanctity of the faith before the eyes of a 
collected and insulting populace, never polluting his hands 
with the deadly sacrifices, or defiling his mouth with 
the impious food. This so far avails him, that his sin is a 
less one, not that he has a guiltless conscience. It is easier 
for him to attain to remission of his offence ; but he is 
not unchargeable with guilt. And let him not be backward 
in the act of repentance, and in entreating mercy of the Lord, 
lest what is less in the* nature of his offence, should be more 

satisfac- than made up, by his neglecting to make his peace for it. 

19. I entreat you, most dear brethren, let each confess his sin, 

in sa> while the sinner is yet among the living, while his confession 
can be accepted, while the satisfaction and remission wrought 
by the Priests are pleasing before the Lord. Let us turn 
to the Lord with the whole heart ; and call down the mercy 
of God, by expressing repentance for our offence by genuine 
grief. Before Him let the soul be laid prostrate, with Him let 
our sadness gain peace, on Him all our hope be leant. How 

Joel 2, we ought to entreat, Himself teaches us. Turn ye, saith He, 
unto Me, with all your heart, and irith fasting, and irith 
weeping^ and icith mourning ; and rend your heart and not 
your garments. To the Lord let us retuni with all our heart. 
Let us appease His wrath and displeasure, with fastings, with 
weepings, with mournings, as Himself teaches. Are we to 
think that he makes lamentation with his whole heart, with 
fasting, weeping, mourning, who from the first day of his sin, 

cum fe- resorts daily to the promiscuous Baths, who fattening on rich 

minis, repasts, and swoln with more abundant dainties, respires the 
unwholesome relics of yesterday, and never gives share of 
his meat and drink for the necessity of the poor ? Moving 
with gay and pleasant step, wherein does he weep over his 

Lev. I9, mm - ? And while it is written, Ye shall not mar the figure of 

27. your beard, he plucks out his beard, and dresses his hair. 
Does he care to please others, who displeases God ? Or is 
she weeping and lamenting, who can find leisure to enrobe 
herself in precious raiment, without considering that robe 
of Christ which she has lost, and to take to her costly orna 
ments, and elaborate necklaces, never weeping at the for 
feiture of her divine and heavenly adorning ? Naked thou art, 



Signs of impenitence. 173 

though garbed in foreign draperies and silken robes. Studded 
with gold, and pearls, and gems, still thou art unsightly, 
if ( hrist s beauty is wanting. Now at least desist, in this time 
for sorrow, thou who stainest thy hair, and thou who edgest 
the eyes with a painted line of black, now at least wash thy 
eyes clean with tears. If thou hadst lost any friend thou lovest, 
parted away by death, thou vvouldest groan in sadness and weep, 
and with disordered countenance, altered dress, hair neglected, 
gloomy looks, and dejected visage, wouldest express the indi 
cations of sorrow. It is thy own soul, wretched woman, that 
thou hast lost ; the spiritual life gone, thou for a while leadest 
on a life of thy own, and movest about, wearing thy death 
upon thee ; yet there is no hitter mourning, no groaning con 
tinual, thou dost not withdraw away, either from shame for 
thy guilt, or to prolong thy lamentation. Lo, wounds of sin 
more deep, and increased delinquency ; to offend, nor do 
amends, to have fallen from duty, and not lament thy fall. 
Ananias, Azarias, and Misael, the illustrious and noble 
children, refrained not from confession" before God, evenexomo- 
amid the flames and heat of the fiery furnace. Though e 
having a good conscience, and with acceptance oftentimes Domi- 
acquircd before the Lord, by submission of faith and fear,J| 
yet ceased they not to keep hold of their humility, 
and make amends to the Lord, even amidst the martyr 
glories of their high deeds. Divine Scripture saith, Azarias s of 
stood up, and prayed, and opening Ids mouth 



confession before God, together with his companions, in the v . 2. 
midst of the Jire. Daniel also, after the multiplied grace 
of his faith and innocence, after the good pleasure of the Lord 
oftentimes shewn toward his virtues and praises, still en 
deavours to gain His acceptance by fasting, enwraps himself 
in sackcloth and ashes, sorrowfully making his confession, 
and saving, () Lord God, great and strong and dreadful, Dan. 9, 
keeping Thy covenant and mercy to them that love Thee, and 
to t/ion Unit keej) Tin/ commandments ; we have sinned, and 
/i tire committed iniquity, and /tare done wickedly, and hare 
transgressed, and departed from Thy precepts and from Tlty 
judgments; neither have ire hearkened to the words of Thy 
servant* the prophets, which they spake in Thy name, to our 

n Vid. note on Tr. St. Cyril, Cat. ii. 15. 



174 Schismatics offer easier terms than the Church. 

TREAT, kings and all the nations and all the land. O Lord, righte- 
ousness belonaeth unto TJiee, but unto us confusion. These 
things did men, meek, simple, and innocent, in gaining 
acceptance of the majesty of God ; yet now those who have 
denied the Lord, draw back from seeking peace, and 
entreating Him. 

20. I beseech you, brethren, give way to wholesome 
remedies, and obey better counsels; join your tears with ours, 
and to our sighs add your own. We entreat you to make us 
able to entreat God for you; we first turn those prayers 
to yourselves, wherewith we would implore God s pity in 
your behalf. Perform a full repentance, prove the sorrow 
of a mind that grieves and laments. And yield not to that 
unwise error or vacant senselessness of some, who, when 
involved in so deep a crime, are stricken with blindness 
of mind, that they can neither understand their sins, nor 
lament them. This is the greater plague of a wrathful 
Is. 29, God; as it is written, God gave them a spirit of deadness ; 
2 ThM anc ^ again, They received not the love of the truth , that they 
2, lo. )tuyjit !><> wired; and for this cause God shall send them 
strong delusion, tit at they should believe a lie: that they all 
might be damned u*ho believed not the truth, but had pleasure 
in unrighteousness* Pleasing themselves in unrighteousness, 
mad in the bewilderment of a deadened mind, they contemn 
the precepts of the Lord, neglect the remedy of their wound, 
and refuse to repent; unwise before they sinned, and obsti 
nate after, neither firm then, nor bending now. When they 
ought to have stood they fell; when they ought to fall, and 
prostrate themselves before God, they think they remain erect. 
They have made a peace of their own, when none hath given 
it. Seduced by false promises, and joined with the apostate 
and perfidious, they embrace error in place of truth. 
They hold valid a communion granted by men themselves 
excommunicate ; believing man in God s despite, while they 
would not believe God in the despite of man. Avoid such 
men as much as. you can, withdraw with a wholesome caution 
from those who allow of their pernicious contact. Their 
2Tim.2, word doth eat as doth a cancer, their talk gains ground like 
a pestilence, their harmful and poisoned persuasion deals 
greater death than persecution itself. After persecution 



must neither despair nor presume. 175 

repentance may find place, and make satisfaction; but they who 
remove repentance for a sin, shut up the way to satisfaction. 
Thus comes it, that while by the hardihood of some men a 
false safety is either promised, or believed in, the hope of real 
safety is taken away. 

21. But you, dearest brethren, who have a ready fear to 
God-ward, and whose mind, even amid its fall, is con 
scious of its misery, do you in penitence and sorrow gain 
knowledge of your sins, recognize the deep charge upon 
your conscience, open the eyes of the heart to an intelligence 
of your offence, not despairing of the Lord s mercy, yet 
neither making claim at once for His pardon. God, as with 
the affection of a father He is ever indulgent and kind, so 
with the majesty of a judge is He dreadful. As we have 
sinned greatly, let us weep greatly. For a deep wound 
diligent and long tending must not be wanting ; the repent 
ance must not fall short of the offence. Think you that the 
Lord can quickly be appeased, when you have with perfidious 
words denied Him, preferred your earthly wealth to Him, and 
defiled His temple by your profane pollution? Think you 
He can easily pity you, whom you have been disowning? 
Men must pray and entreat with increased continuance, pass 
the day in mourning, spend nights in vigils and weeping, 
employ their whole time in tears and lamentations, lie 
stretched on the ground, prostrate themselves amongst ashes, 
sackcloth, and dust, after Christ s raiment lost wish for no 
garment beside, after the Devil s feast, of choice must fast, 
give themselves to righteous works whereby sins are cleansed, 
apply themselves to frequent almsgiving, whereby souls are 
freed from death. 

22. What the adversary was taking from you, let Christ 
receive : these possessions ought no longer either to be kept 
or cared for, through which a man has been deceived and 
overcome. Wealth ought to be avoided as an enemy, fled 
from as a robber, dreaded by those who possess it, like a 
sword and like poison. Herein only let your remainder of it 
yield service, for redeeming your offence and sin. Let cha 
ritable works be exercised at once and largely; all your estate opt ratio. 
be demanded toward the healing of your wound ; and our 
wealth and possessions set out as a loan, with that Lord who 



176 Penitence retrieves the past. 

TREAT, will judge us. Thus under the Apostles had faith its strength ; 
thus the first company of believers kept Christ s command 



ments. They were ready, they were liberal, they gave their 

all for distribution by the Apostles, yet had they not such 

sins as these to redeem. If any man offer prayer with his 

whole heart, if he groan in the true misery and tears of 

repentance, if by a continuance of good works he bend the 

Lord to a pardon of his sin, He who in these words expressed 

Is. 30. His tender mercy, may shew mercy to such a man; When 

* 1 you turn and lament, then shall you be saved, and know 

Ezek. where you hare been. And again, / hare no pleasure in the 

?o oo death of the icicked, saitJi the Lord, but that he turn from 

lo, o<. 

his icay and live. And the Prophet Joel declares the 
Joel 2, graciousness of the Lord, by the Lord s own w r ord, Turn 
3 * ye, saith he, to the Lord your Cod, for He is merciful and 
gracious, sloiv to anger and of great mercy, and repenteth 
Him toward the evil ujtich He hath inflicted. He can 
shew indulgence, He can repent of His purpose. To the 
man who is penitent, who does good works, who entreats, 
He can graciously give pardon, He can impute whatever 
for such an one Martyrs may pray, and Priests perform. 
Or, if any one move Him yet further by his own satis 
faction, if he appease His wrath, the displeasure of an 
angered God, by worthy supplication, He grants weapons 
again, wherewith the conquered may be armed, recruits and 
invigorates that strength, w r hereby his refreshed faith may 
be quickened. The warrior will return to his warfare, will 
renew the fight, will challenge the enemy, by his sufferings 
only made stronger for the conflict. He who has thus made 
satisfaction to God, who through repentance for what he has 
done, through shame for his sin, has gained to himself an 
increase both of virtue and faith from the very suffering 
which his fall occasions, heard and helped by the Lord will 
bring gladness to the Church, whom he had lately grieved, 
and purchase, not only God s pardon now, but a crown also. 



TREATISE VII. 

ON THE LORD S PRAYER. 



[This Treatise seems to have been written A. D. 252. It is many times 
quoted by S. Austin in his Treatise against the Pelagians, in proof that 
all moral good in man is from God s supernatural grace.] 



THE Gospel precepts, most dear brethren, are none other 
than directions from God ; foundations whereon hope is 
built up, stays whereby faith is stablished, nurture for the 
heart s comforting, rudders to direct us on our way, and 
safeguards for the obtaining of salvation ; which, ruling the 
docile minds of believers upon earth, do guide them to the 
heavenly kingdom. Many things indeed God willed should 
be said and made known by His servants the Prophets ; but 
how far greater are those, which the Son speaks, which the 
Word of God, who was in the Prophets, testifies with His Sermo. 
own voice, no longer charging that the way should be pre 
pared for Him to come, but Himself coming, and opening 
and shewing us a way ; that we, who before were wandering 
in the shadows of death, unknowing and blind, might, illu 
mined by the light of Grace, keep to the way of life under the 
Lord for our guide and ruler; who amongst His other saving 
instructions and divine lessons, wherewith He counsels for 
His people unto salvation, did Himself also give a form of 
praying, and Himself advise and instruct us, what we ought 
to pray for. He who gave to us to live, taught us also 
to pray, through no other bounty than that by which He hath 
condescended to give and grant all things beside ; to the end 
that speaking unto the Father in the prayer and petition 

\ 



178 Prayer avails when offered in Chrisfs words as well as Name 

TREAT. which the Son hath taught, we may receive a readier hearing. 
- Having already foresaid that the hour was coming, when the 
23. true worshippers should worship the Father in spirit and in 
trutli, He now fulfilled what He had promised, that we who, 
through the sanctification He gives, have been receivers of 
spirit and truth, may, by the teaching which He spoke, pray 
truly and spiritually. More spiritual what prayer can be, 
than that which was given us by Christ, by whom also the Holy 
Spirit was sent to us ? or what prayer more true, in the pre 
sence of the Father, than that which the Son, who is Truth, 
delivered from His own mouth? Hence it is not ignorance 
only, but a sin, to pray otherwise than He hath taught, since 
Mark?, Himself has ruled and spoken, Ye reject the commandment 
of God, thai ye may keep your otcn tradition. Let us pray 
then, dearest brethren, as God the Preceptor taught us. It 
is praying like friends and familiars, to offer up to God of 
His own, to mount unto God s hearing with the petitioning 
of Christ. Let the Father recognize the Son s words, when 
we offer up our prayer; let Him who dwells in our breast, 
dwell also in our voice ; and seeing we have Him, when we 
1 John sin, for an Adwate with the Father, let us put forward the 
words of our Advocate, when as sinners we make petition for 
John 16, our offences. As He has said, whatsoever ice shall ask of 
the Father in His Xante, He -trill- (jive ns, how much more 
effectually do we obtain what we ask in Christ s Name, if we 
ask for it in His own words ? 

2. Our words however and entreatings, when we pray, 
must be under rule. They must have quietness and modesty 
in them. We must consider that we stand in God s presence. 
The carriage of body and the measure of voice, must find 
acceptance with the Eye divine. As the man who has no 
shame will lift aloft his voice in clamour, so not less will it 
belong to one of modest character, to use a measure in 
praying. Moreover the Lord has bade us in His instructions 
to pray secretly, in remote and withdrawn places, and even 
in our chambers, as best suited to faith ; that we may be 
assured that God, who is present every where, hears and sees 
all, and in the fulness of His Majesty penetrates even con- 
Jer. 23, ceale( l an( ^ hidden places ; as it is written, / am a God at 
23. 24. hand, and not a God far off. If a man shall hide himself in 



Prayer must be calm and {/rare, yet intense. 17 

n t placet, shall I not then see him ? Do not I fill heaven 
OH il carfh Y And again, The eyes of the Lord arc in every 
place, beholding the evil and the good. And when we come 
together into one place with the brethren, and celebrate divine 

rifices with the Priest of God, we ought to give regard to 
a modest and disciplined feeling, not lifting our prayers 
abroad in disorderly tones of speech, nor tossing in a tumult 
of words a petition that should be commended with modesty 
to God, for God listens to the heart, not the voice. He needs 
no loud words to remind Him, who sees the thoughts of men, 
as the Lord shews us when He says, Why think ye evil in your Mat. 9, 

hearts? And in another place, And all the Churches shall* 

Rev. 2, 

knou that I am He that searcheth the hearts and reins. 23. 
Hannah, who in the first book of Kings contains a type of the 
Church, was faithful and obedient herein ; making her prayer 
to the Lord, not with clamorous entreating, but silently and 
modestly within the hidden depth of her breast. She spoke 
with hidden prayer, but with faith manifest; not with her voice, 
but with her heart she spoke, because she knew that God so 
hears ; and she gained her petition effectually, because she 
asked it faithfully. Divine Scripture declares this, thus speak 
ing; She snake in her heart, and her lips moved, and her \ Sam. 

1 13 

voice mis not heard ; and God did hear her. We read like 
wise in the Psalms : Commune in your hearts and upon your PS. 4, 4 
beds, and be pierced. By Jeremiah likewise the Holy Spirit 
suggests the same things, and teaches us, saying, In the heart, Baruch 
O God, we ought to worship Thee. Let a worshipper, dearest 6 6 
brethren, be not ignorant how the Publican prayed with the 
Pharisee in the Temple ; not with the presumption to lift up 
his eyes to heaven, nor having confidence to upraise his 
hands ; but striking upon his breast, and giving testimony of 
the sins enclosed within, he implored help from the Divine 
mercy; and while the Pharisee was satisfied with himself, 
this man, thus asking, obtained rather to be sanctified, whomuuit. 
placed the hope of salvation not in u reliance on his own 
innocence, for no man is innocent, but humbly prayed with a 
confession of his sins, and praying was heard of Him, who 
pardons the humble. These things the Lord in His Gospel 
thus puts forth and declares; Two men icent up into // 

1<>pray ; the one a P/ujrisce, and the other a publican. 10 

\ 2 



ISO The. Lords Prayer teaches us the duty of united prayer^ 

TREAT. The Pliarisee stood, ami prayedthuswith himself; God, I thank 
Thee that / am not as other men are, unjust, extortioners^ 
adulterers^ even as this publican. Ifost hc n-e in the week, I 
gire tithes of all that {posses*. But the publican stood afar off \ 
and would not so much as lift up his eyes unto hearen, but smote 
ti])on Ids breast, sayiny, God be merciful to me a sinner. I say 
nnto you, this man went do ten to Itis house justified rather 
titan the Pharisee ; for eceru one that c.raltcih himself shall 

. 

be abased, and wliosoerer humbleth himself shall be exalted. 

3. These things, dearest brethren, learning from the sacred 
lesson, when \ve understand how to betake ourselves unto 
prayer, next let us understand from the Lord s teaching, what 

Mat.6,9 prayer we ought to make. After this manner, He saith, prat/ ye. 

OUR FATHER, WHICH ART IN HEAVEN, HALLOWED BE THY 
NAME. THY KINGDOM COME; THY WILL BE DONE AS IN 
HEAVEN SO IN EARTH : GIVE US THIS DAY OUH DAILY BREAD, 
AND FORGIVE US OUR DEBTS, AS WE FORGIVE OUR DEBTORS; 
AND LEAD US NOT INTO TEMPTATION, BUT DELIVER US FROM 
EVIL. AMEN. 

4. First of all, the Teacher of peace and Master of unity 
would not have men pray singly and severally, since, when 
any prays, he is not to pray for himself only. For we say 
not, My Father, which art in heaven ; nor Give me this 
day my bread ; nor does each individual pray that his own 
debt only should be forgiven, or ask for himself alone, not to 
be led into temptation, or to be delivered from evil. Our 
prayer is general and for all ; and when we pray, we pray 
not for one person but for us all, because we all are one. 
God, the Master of peace and concord, so willed that one 
should pray for all, according as Himself in one did bear 
us all. This rule of prayer the Three Children shut up in 
the fiery furnace kept, being in unison in prayer, and being 
concordant in an agreement of spirit. The authority of 
Divine Scripture declares this, and in teaching how such 
persons prayed, it gives an example which we ought to 
imitate in our prayers, in order that we may become like 

Song of them. Then the three, it says, as out of one mouth, sang an 
Three hymn and blessed the Lord. They spake as out of one 

Children y . 

v. 28. mouth, though Christ had not yet taught them to pray. 



that ire have no Father upon earth. 181 

f I fiicc in prayer their words were availing and effectual, 
because the Lord was gained by peaceable and simple and 
spiritual praying. It was thus too that we iind the Apostles 
;iiid disciples prayed, after the Ascension of the Lord; TheyAat i, 
all, we are told, continued with one accord in prayer with the 



and Mary the Mother of Jesus, and His brethren. 
They continued with one accord in prayer, manifesting at 
the same time the instancy of their praying, and the agree 
ment. Because God who niaketh wen to be of one wind in p s .68,6. 
//// house, admits into the house divine and eternal those only 
among whom is unanimous prayer. 

5. What sacraments, dearest brethren, are those of the 
Lord s Prayer! How numerous! how weighty ! gathered up 
in few words, but with such wealth of spiritual virtue, that 
not any thing, for prayer and petition of ours, is left unin- 
cluded in this comprehension of heavenly doctrine. After 
this; manner, He saith, pray ye: Our Father, which art in 
/iearen. The new man, bom again, and restored to his God 
hy His grace, first of all says, " Father," because he has now 
become a son. He came, He tells us, to Hi-s own, and His John 1, 
nun received Him not. But as many as received Him, to 
them (jave He power to become the sons of God, even to them 

that believe in His Name. He then who has believed in His 
Name, and is become a son of God, ought from hence to 
make beginning both of thanksgiving, and of avowing himself 
God s son, when he speaks of God as his Father in heaven; 
and of testifying his renunciation of an earthly and fleshly 
father, and his recognizing and beginning to have one Father 
only, which is in heaven: according as it is written, They Dem. 
who say unto their father, and to their mother, I have wo< 33 9 * 

ten thee, and who have not acknowledged their ou-n 
children, these have observed Thy word, and kept Thy 
covenant. The Lord likewise in the Gospel commands us, 
not to name us a father who is on earth, because to us is Mat. 23, 
one Father, which is in heaven. And to the disciple who^J t g 
niad- mention of his dead father, He gave answer, Let thell- 
I -ad burn their dead ; for he had spoken of his father as 
Wing dead, while the Father of believers is living. 

6. Neither, dearest brethren, have we only to consider and 
observe, that we speak of One in heaven as a Father, but wo 



182 The word Son implies remission of sins. 

TREAT, go farther, and say, Our Father, Father, that is, of those who 
- believe, of those who being sanctified by Him and made 
again by a nativity of spiritual grace, have begun to be the 
sons of God. This expression does also apply reproof and 
condemnation to the Jews, who not only unbelievingly de 
spised Christ, foretold to them by the Prophets, and first sent 
to themselves, but also cruelly slew Him. They can no 
more call God their Father, for the Lord confounds and 

John 8, convicts them, saying, Ye are of your father the Devil, and 
tJie lusts of your father ye it-ill do. He teas a murderer from 
the beginning., and abode not in the truth, because there is no 
truth //, him. And by Isaiah the Prophet, God speaks forth 

Is, 1, 3. in His wrath; / hare nourished and brought up children, but 
they have despised Me. The ox knowelh his owner, and the 
ass his master s crib, but Israel doth not knoir, My people 
doth not consider. Ah sinful nation, a people laden with 
iniquity, a seed of evil doers, children that are corrnplcrs : ye 
liare forsaken the Lord, ye have provoked the Holy One of 
Israel to anger. In condemnation of them, we Christians, 
when we pray, say, Our Father, because He has begun to be 
ours, and no longer belongs to the Jews, who have forsaken 
Him. A sinful people cannot be a son ; but they to whom 
remission of sins is given, to them is given the name of sons, 
and to them eternity is promised in the words of the Lord 

John 8, Himself; Whosoever conunittelh sin is the servant of sin. 

*\A 

And tlie servant abideth not in the house for ever, but the Son 
abidettt for ever. What indulgence is it of the Lord, what 
exuberance of condescension and goodness towards us, to 
permit us when praying in God s presence to address our 
selves to God as a Father, and name ourselves sons of God, 
even as Christ is Son of God ! a name, which none of us in 
prayer would have dared to reach unto, had not He Himself 
allowed us thus to pray. We should therefore, dearest brethren, 
recollect and feel, that when we call G od a Father, we ought to 
act like sons of God, and if we have a comfort in regarding Him 
as our Father, let us cause that He may be comforted in us. Let 

9 . 

us so walk, as the Temples of God, that it may be known that 
God dwelleth in us. Let our conduct not fall away from the 
Spirit, but let us, who have begun to be spiritual and heavenly, 
have only spiritual and heavenly thoughts and actions, for the 



Nerd of daily cleansing of our sins by daily tOHCtification. 183 
Lord God Himself hath said, They that honour Me, I will\ Sam. 

2 30 

lionoiir ; and lie that despisetJi Me, shall be despised. The 
blessed Apostle has likewise in his Epistle set forth : Ye are 1 Cor. 
not your own, icith a yreat price ye are bought . Glorify 



possess God in your body. Deum. 

7. After that we say, Hallowed be Thy Name ; not as 
wishing for God to be made holy by our prayers, but asking 
of Him, for His Name to be kept holy in us. By whom 
indeed could God be sanctified, who Himself sanctifies ? 

But seeing He has Himself said, Be ye holy, for I alsoLev.zo, 

^T 

am holy, it is this that we ask and request, that we who have 
been sanctified in Baptism, may persevere such as we have 
begun. For this w r e daily make petition : since we need 
a daily sanctification, in order that we, who sin day by day, 
may cleanse afresh our offences by a continual sanctification. 
What that sanctification is, which God s good pleasure confers 
on us, the Apostle in these words expresses: Neither for ni- 1 Cor. 6, 
ctitors, nor idolaters, nor adulterers, nor effeminate, nor abusers 
of themselves iciih mankind, nor thieves, nor covetous, nor 
Drunkards, nor rcvilers, nor extortioners, shall inherit the 
kingdom of God. And such were some of you ; but ye are washed, 
but ye are justified, but ye are sanctified, in the Name of our 
Lord Jesus Christ,andby the Spirit of our God. He says that we 
are sanctified in the Name of our Lord Jesus Christ, and by 
the Spirit of our God. We pray that this sanctification may 
remain in us : and as our Lord and Judge warns the man to 
whom He had given healing and fresh life, to sin no more lest 
a worse thing should come upon him, we make petition with 
continual prayers, by day and by night we make our request, 
that the sanctification and renewed life, which is obtained 
from God s grace, may be preserved by His protection. 

8. It follows in our Prayer, Tlnj kingdom come. We here 
entreat, that the kingdom of God may be manifested unto us, 
in the same way that we ask that His Name may be hallowed 
in us. For when is God s kingdom not ? or when begins 
with Him, that which both ever has been, and will be ever ? 
Wt pray for the coming of that our kingdom, which has been 
promised to us by God, and was gained by the Blood and 
passion of Christ ; that we who have continued His subjects 
in the life below, may afterward reign in Christ s kingdom, 



184 We are not strong in ourselves, but safe in God s mercy. 

TREAT, according to His own promise and word : Come, ye blessed of 
M 5 My Father, inherit the kingdom prepared for you, from the 
34. beginning of the world. The kingdom of God, clearest 
brethren, may stand for Christ Himself, whom we day by day 
wish to come, and for whose advent we pray, that it be 
quickly manifested to us. As He is our Resurrection, because 
in Him we rise again; so may He be called the kingdom of 
God, because we are to reign in Him. Rightly we ask for 
God s kingdom, that is, for the heavenly, because there is a 
kingdom of this earth beside. He, however, who has renounced 
the world, is superior to its honours and its kingdom ; and 
hence he who dedicates himself to God and to Christ, longs 
not for the kingdom of earth, but for the kingdom of heaven. 
Need have we of continual supplication and prayer, that we 
perish not from the heavenly kingdom, as the Jews perished 
to whom it had aforetime been promised, as the Lord has 
Mat. 8, taught and assured us ; Many, saith He, shall come from the 
east and from the west, and shall sit down with Abraham and 
Isaac and Jacob in the kingdom of heaven. But the children 
of the kingdom shall be cast into outer darkness; there shall 
be weeping and gnashing of teeth. He shews that the Jews 
were children of the kingdom before, so long as they held on 
to be God s children ; but when they lost their concern in 
the Name of Father, they lost that in the kingdom also. 
Thus Christians being now admitted to address God in 
prayer as our Father, make petition also that His kingdom 
may come to us. 

9. We further go on to say, Thy will be done, as in heaven so 
in earth : not in order that God may do His own will, but that 
we may be enabled to do what He wills should be done by us. 
For who resists God, so that He cannot do His own will? 
Yet since we are resisted by the Devil, so that our disposition 
and conduct does less submit itself to God in all points, we 
pray and desire, that the will of God may be done in us ; and 
that it may be done in us, we stand in need of that will, that 
is, of God s aid and protection ; for no man is strong by his 
own strength, but is safe in the indulgence and pity of God. 
Furthermore the Lord, manifesting the infirmity of that 
hominis. human nature which He bare, says, Father, if it be possible, 
39? tet ihi s CII P pa 88 from Me ; and yielding to His Disciples 



Ttie will of God, the one principle of moral excellence in us. \ 85 

the example of doing not their own will but that of God, He 
added, Yet not My will but Thine be done. And in another 
place He says, / came clown from heaven, not to do My oicnJo\ir\6, 

OQ 

it-ill, but the nill of Him that sent Me. If then the Son was 
obedient, in doing His Father s will, how much more ought 
the servant to be obedient, in doing the will of his Lord ; 
n as John also in his Epistle thus exhorts and instructs 
us; Lore not the world* neither the things that are in ^iJohn2 

15. 
world ; if any man love the world) the lore of the Father is 

not in him. For all that is in the world , is lust of the fleshy 
and lust of the eyes, and pride of life, which is not of 
the Father, but is of the lust of the world. And the world 
passeth a tray, and the lust thereof: but he that doeth the 
will of Cod, abideth for ever, like as God also abideth for 
ever. Would we abide eternally, we must do the will of God, 
who is eternal. 

10. The will of God, is what Christ has done and taught: 
it is humility in conduct, it is stedfastness in faith, scrupu 
lousness in our words, rectitude in our deeds, mercy in our 
works, governance in our habits ; it is innocence of injurious- 
ness, and patience under it, preserving peace with the 
Brethren, loving God with all our heart, loving Him as our 
Father, and fearing Him as our God ; accounting Christ 
before all things, because He accounted nothing before us, 
clinging inseparably to His love, being stationed with fortitude 
and faith at His Cross, and when the battle comes for His 
Name and honour, maintaining in words that constancy 
which makes confession, in torture that confidence which 
joins battle, and in death that patience which receives the 
crown. This it is, to endeavour to be coheir with Christ; 
this it is to perform the commandment of God, and fulfil theadim- 
will of the Father. P lere 

11. It is our prayer, that the will of God may be done, 
both in heaven, and in earth ; each of which bears toward 
the accomplishment of our health and salvation. Having a 
body from the earth, and a spirit from heaven, we are both 
earth and heaven ; in both, that is, both in body and spirit, 
we pray that God s will may be done. Flesh and spirit have 
a strife between them, a daily encounter from their mutual 
quarrel, so that we cannot do the things that we would, 



1 86 Different senses in which God s will may be done on earth. 

because the spirit seeks things heavenly and divine, the flesh 
- desires things earthly and temporal. Hence it is our earnest 
prayer, that, by God s help and aid, a peace may be esta 
blished between these two, that by the doing of God s will, 
both in the spirit and ilesh, that soul may be preserved which 
has been born again through Him. This the Apostle Paul 
Gal. 5, in distinct and manifest words sets forth ; Thejlesh, saith he, 
lusteth against the Spirit, and the Spirit against the Jlesh: 
and these are contrary the one to the other, so that ye cannot 
do the things that ye if on Id. Now the works of the flesh are 
manifest, which are these, ad till erics, fornications, unclean- 
ness, lascicionsness, idolatry, witchcraft, murders, haired, 
variance, emulations, -wrath, strife, seditions, heresies, enry- 
in(js, drunkenness, revelling*, and such like ; of the which I 
tell yon be/ore, as I hare also told you in times patt, that 
they which do stick things shall not inherit the kingdom 
of God. Bnl the fruit of the Spirit is love, joy, peace, 
magnanimity, goodness, faith, kindness, continence, chastity. 
For this cause we make it our daily, yea, our unceasing 
petition, that God s will in us may be done, both in heaven 
and earth ; for this is the will of God, that the earthly should 
give way to the heavenly, that spiritual and divine things 
should become supreme. 

1 2. It may moreover be thus understood, dearest brethren, 

that as the Lord commands and admonishes us, to love even 

our enemies, and to pray too for those who persecute us, we 

should make petition for those who still are earth, who have 

not yet begun to be heavenly, that in their instance also that 

will of God may be done, which Christ fulfilled, in the saving 

homi- and renewing of man s nature. For as the Disciples are 

" 5 called by Him no longer earth, but the salt of the earth, and 

13. the Apostle says that the first man is from the dust of the 

i5 C 47 ear th> but the second from heaven ; agreeably hereto do we, 

Mat. 5, who ought to be like God our Father, who makes His sun to 

45> : rise on the good and on the evil, and sends rain on the just 

and on the unjnst, so frame our prayer and petition by the 

admonition of Christ, as to make entreaty for the salvation of 

all ; that as in heaven, that is in us, through our faith God s 

will has been done, so that we are of heaven ; so in earth, that 

is in unbelievers, God s will may be done, so that those who 



The Eucharist our daily Bread. 187 

a] v vet of earth under the first birth, may become of heaven 

by brhitf burn of water and of the Spirit. John 3, 

13. As the Prayer proceeds we offer request and say, Give 
it* ////.v day our daily bread. This may be understood, botli 
in the spiritual and in the simple meaning, seeing that either 
purport contains a divine aid, for the advancing of our salva 
tion. For Christ is the Bread of life, and this Bread belongs 
not to all men, but to us ; and as we say Our Father, because 

Father of the understanding and believing, so we speak 
of our Bread, because Christ is the Bread of us, who appertain contingi- 
to His Body. This Bread we pray that it be given us day n 
by day, lest we who are in Christ, and who daily 3 receive the 
Eucharist for food of salvation, should by the admission of 
any grievous crime, and our being therefore shut out from 
Communion and forbidden the heavenly Bread, be separated 
from the Body of Christ, according as Himself preaches and 
forewarns; lam the Bread of life which came down from John 6, 
hearoi. If any man eat of My Bread, he shall lite for 53 
ercr. Bat the Bread that I will give is My Flesh, for the life 
of the world. Seeing therefore He says, that if any man eat 
of His Bread, he shall live for ever; it follows, that while it is 
manifest that those do thus live, who appertain to His Body a ttin- 
and receive the Eucharist by right of communication, so also unt - 
is it matter both for our fears and prayers, that none of us by 
being forbidden Communion be separated from the Body of 
Christ, and so remain far from salvation ; as Himself threatens 
and declares; Unless ye eat the flesh of the Son of Man and John 6, 
drink His blood, ye shall have no life in you. Hence then 53 
we pray that our Bread, that is Christ, may be given to us 
day by day ; that we who abide in Christ and live in Him, 
may not draw back from His sanctification and His Body. 

14. It may likewise bear this meaning, that we who have 
renounced the world, and rejected its riches and pomps, 
through the faith of spiritual grace, should ask for ourselves 
no more than food and sustenance, as the Lord instructs and 
tells us, WTiotoever forsaketh not all that he haih, cannot Je Luk 
My disciple. But he who has begun to be a disciple of Christ, 



* In the Church i 1 . ; of Homo, Milan, Chryso-rom, Kuselrius, and S. 

Africa, an. I Spain, th. m -, .-in- to The" disuse of the Sacrament began in 

have obtained of daily Communion. It the fourth century in the East. 

also attested or recommended by S. 



188 Daily food all that need be asked for the body. 

TREAT, forsaking all things after the commandment of his Master, has 

VII 

but his food to ask for to-day, without indulging excessive long 
ings in his prayer, as the Lord again prescribes and teaches ; 
Mat. 6, Take no thought for the morrow, for the morrow shall take 
thought for the tliint/s of itself ; sufficient unto the day is the evil 
thereof. Justly therefore does the disciple of Christ make 
petition for to-day s provision, since he is forbidden to take 
thought for to-morrow ; it were a self-contradicting and in 
compatible thing, for us, who pray that the kingdom of God 
may quickly come, to be looking unto long life in the world 
below. Thus also the blessed Apostle instructs us, forming 
iTim.6, and establishing the stedfastness of our hope and faith ; We 
brought nothing into this world, and neither can we carry 
any thing out. Having therefore food* and raiment, let us 
be herewith content. But they that will be rich fall into 
temptation and a snare, and info many and hurtful lusts, 
which drown men in destruction and perdition. For the love 
of money is the root of all evil, which while some coveted after, 
they have made shipwreck from the faith, and pierced them 
selves through with many sorrows. He teaches us that riches 
are not only despicable, but are also dangerous ; that in 
them is the root of seductive evils, misleading the blindness 
of the human heart, by a concealed deception. Wherefore 
also God judges that rich fool, whose thoughts were for his 
earthly stores, and who boasted himself in the multitude of 
Lukei2,his abundant gatherings; Thou fool, this night thy soul -shall 
be required of thee ; then whose shall those tilings be which 
thou hast provided ? The fool made merry in his stores, even 
that night when he was to die ; and while life was ceasing 
from his hand, life s multiplied provision still employed his 
vid. Mat. thought. The Lord on the other hand teaches us, that he 
becomes the perfect and accomplished Christian, who by 
selling all he has, and giving to the poor, stores up for him 
self a treasure in heaven. That man He says it is, that can 
follow Him, and imitate the glory of the passion of the Lord ; 
who unimpeded and close-girt, involved in no shackle of 
worldly possessions, is enabled in unrestraint and freedom 
himself to follow after these his possessions, which he has 

b Exhibitionem ; a legal terra used (de Idol. 6 and 8, &c.) 
also, iii. 3. . 61. and by Tertullian, 



Daily bread promised to tbe righteous. 

alrcadv sent before to God. In order that each of us may 
train himself to this, he may learn to offer a prayer cor 
responding to his doing so, and may be taught from the 
standard \vhich his prayer puts before him, the manner of man 
that he ought to be. The just man can never he in want for 
his daily bread, since it is written, The Lord will not suffer Prov.io, 
the soul of tbe riyhteous to famish. And again, I have been 
youiiy and ttoir am old, yet 1:are I not seen tbe right eons 25. 
forsaken, nor his seed beyyiny bread. The Lord also makes 
promise and says, Take no thought, sayitiy, What shall we Mat. 6, 
eat, or what shall ice drink, or wherewithal shall we be 
clothed? (for after all these thinys do the Gentiles seek;] 
for your Father krwneth that ye have need of all these things. 
Seek ye first the kingdom of God and His righteousness^ and 
all these things shall be added nnto you. He promises to 
those who seek God s kingdom and righteousness, that all 
other things shall be added. For since all things are of God, 
to him that has God there will nothing fail, if himself be not 
failing unto God. Thus Daniel had a meal miraculously Bel and 
provided, when he was shut up by command of the king in l 
the den of lions; and amongst wild beasts hungering, yet 34. 
sparing him, the man of God was nourished. Thus Elijah 1 Kings 

17 f\ 

received sustenance in his flight, and was fed through perse- 
cation, by ravens that ministered to him in solitude, and birds 
that bare him meat. And O the horrid cruelty of human 
wickedness, the wild beasts spare, and the birds give food, 
while it is men that lurk and rage. 

15. We next proceed to entreat for our sins, saying, 
Foryire us our debts as ice foryire our debtors. After supply 
of food, next pardon for sin is asked for; that he who is 
fed of God may live in God, and not only the present and 
passing life be provided for, but the eternal also; whereunto 
we may come, if we receive the pardon of our sins, to which 
the Lord gives the name of debts, as in the Gospel is ex 
pressed ; I forgave tbee all that debt, because tbou desiredst^l&i.lB, 
me. How well is it for our need, how provident and saving 2 * 
a thing, to be reminded that we are sinners, compelled to 
make petition for our offences, so that in claiming God s 
indulgence, the mind is recalled to the recollection of its guilt. 
That no man may plume himself with the pretence of inno- 



190 Those 07th/ arc. forgiven who forgive. 

TREAT, cency, and perish more wretchedly through self-exaltation, he 

is instructed and taught that he commits sin every day, hy 

being commanded to pray every day for his sins. Thus in 

1 John brief, John also in his Epistle admonishes us, saying, If ice 
say Utat ice /tare no sin ire deceive our-wlres, find lite truth is not 
in us ; but if ire confess our sins, the Lord is faithful and 

. * 

just toforyire us our sins. In his Epistle he has united both 
things, both that we ought to offer prayer for our sins, and 
that pardon is accorded us when we do so. Hence he says 
that the Lord is faithful to forgive sins, because He keeps 
true the word of His promise; for He who taught us to pray 
for our debts and sins, has promised us that His fatherly 
mercy and pardon shall ensue. 

16. He has added the rule besides, binding us under the 
fixed condition and responsibility, that we are to ask for our 
sins to be forgiven in such sort as we forgive them that are in 
debt to us ; knowing that our entreaties for sin will have no 
acceptance, unless we deal toward our debtors in a like 

Mat. 7, manner. Hence in another place He savs, With what 
2. 

measure ye meet, it shall be measured to you again : and the 

vid. Mat. servant who, after being forgiven all his debt by his Lord, 
18, 34. 

refused to forgive his fellow-servant, was cast back into 

prison ; on his refusing to yield to his fellow- servant, he lost 
what his Lord had previously yielded to him. These things 
Christ still more impressively sets forth in His command- 
Mark ments, in the fuller force of His authority; H7ien ye stand 
1 * P ral J U) ih forgive if ye hare ought against any, that your 
Father also which is in heaven may forgive you your tres 
passes. But if ye do not forgive, neither will your Father 
which is in heaven forgive your trespasses. No excuse will 
abide you in the day of judgment, when you will be judged 
by your own sentence, and as you have dealt toward others 
will be dealt with yourself. For God commands us to be 
peacemakers, and dwell with one heart and one mind in His 
house, and what He made us by our second nativity, such He 
would have us continue when new born; that having become 
sons of God, we may abide in God s peace, and partake, as 
vid.Mat. of one Spirit, so of but one heart and one mind. Hence is it 
that God accepts not the sacrifice of the unreconciled, and 
commands him to return first and agree with his brother, that 



Martyrdom avails not where there is disunion. 191 

tlu> prayers of the peacemaker may set him at peace with 
God. This is the greater sacrifice before God, our peace and 
brother! v concord, a congregation gathered to one, in unity 
of the Father, and of the Son, and of the Holy Ghost. Invid.Gen. 
those sacrifices which Abel and Cain first offered, God 
looked not to their gifts but their hearts, so that he proved 
acceptable in his gifts, who rendered himself acceptable in 
his heart. Abel peaceable and righteous, sacrificing to God 
in innocency, taught other men when they present their gift 
at the Altar, to come equally in the fear of God, with simpli- aliare. 
city of heart, with holiness of life, and peaceableness of spirit. 
Fitly did he, who in such wise offered his sacrifice to God, 
himself afterward become God s sacrifice, so that one in 
whom had been manifested the righteousness and peace of 
the Lord, was the first instance of martyrdom, initiating the 
Lord s passion by the glory of his bloodshedding. In fine, it 
is such men that are crowned of the Lord, and such in the 
day of judgment will with the Lord be judges. But the 
quarrelsome and disunited, who holds no peace toward 
brethren, such an one (as the blessed Apostle and Holy 1 Cor. 

1 Q Q 

Scripture testify) will never, though he were slain for the 
Name of Christ, be able to free himself from the offence of 
brotherly disunion, seeing that which is written, he ir/tolJohn 
hateth his brother is a murderer, and no murderer cometh^ ^ 
unto the kingdom of heaven, or hath life with God. He can 
never be with Christ, who has chosen to follow Judas rather 
than Christ. How deep the sin, which not even the Baptism 
of blood can wash out! How great the offence, which Mar 
tyrdom cannot expiate ! 

17. It is further agreeably to our need, that the Lord 
instructs us to say in prayer, And lead us not info tempta 
tion. In this place it is shewn, that the Adversary can 
nothing avail against us, unless God first permit him; so 
that all our fear and devotion and heed ought to be addressed 
to God, since mischief can have no power in our temptations, 
tvc.pt it be given it from Him. The divine Scripture proves 
this by saying, Nebuchadnezzar, king of HabyloH, came 2 Kin 3s 
against Jerusalem, and besieged //, and the L.-nl delivered it 24 
into his hand. For power is given to mischief against us, 

according to our sins, as it is written, Who gave Jacob for a Is. 42, 

24. 



1 92 Temptation is sent either to punish or reward* 

TREAT. spoil, and Israel to the robbers / Did not the Lord, against 

- whom they sinned, and would not walk in His way*, neither 

were obedient unto His law ? Therefore He hath poured 
upon them the fury of His anger. And again when Solomon 
sinned, and fell away from the precepts and ways of the 

l Kings Lord, it is said, The Lord stirred up the Adversary against 
Solomon. In two ways is power permitted against us, either 
to bring punishment when we fall, or glory when we are 
approved; as we find to have been done toward Job, God 

Job l, making manifest and saying, Behold, all that he hath I give 
into thy poirer ; only upon It int self put not for tit thy hand. 
And the Lord in the Gospel says in the time of His passion, 

John 19, Thou couldext hare no power against Me, except it were 
given thee from above. When we thus pray that we may 
not enter into temptation, we are cautioned by this prayer of 
our own infirmity and weakness, lest any presumptuously 
exalt himself, proudly and arrogantly placing aught to himself, 
and counting the praise of whether confession or passion to 
be his own, whereas the Lord Himself teaches humility, by 

MarkH, saying, Wateh and pray, that ye enter not into temptation ; 
Hie spirit indeed is trilling, but the Jlesh is weak : that while 
a humble and submissive confession comes first, and all is 
referred to God, whatever we suppliantly apply for, in the fear 
and reverence of God, may by His gracious favour be supplied. 
18. After these things, at the conclusion of the Prayer, 
comes a sentence comprising shortly and collectively the 
whole of our petitions and desires. We end by saying, 
Deliver us from evil, comprehending all adverse things which 
the enemy in this world devises against us; wherefrom we 
have a faithful and firm protection, if God deliver us, and 
grant His aid to our entreaties and complaints. But having 
said, Deliver us from ceil, there remains nothing beyond for 
us to ask for, after petition made for God s protection from 
evil ; for that gained, we stand secure and safe, against all 
things that the Devil and the world work against us. What 
fear hath he from this life, who has God through life for his 
guardian ? We need not wonder, dearest brethren, that this 
is God s Prayer, seeing how His instruction comprises all 
our petitioning, in one saving sentence. This had already 
been prophesied by Isaiah the Prophet, when filled with the 






Christ sums up His instruction in brief sayings. 193 

Holy Spirit, he spoke concerning the majesty and mercy of 
God; sunnniug up and cutting short His word, in riyhteoiis- 
W.V.S-, because a short irord it-ill Cod make in the whole earth. ^ 10 
For when the Word of God, our Lord Jesus Christ, camesermo- 
unto all, and gathering together the learned alike and t 
unlearned, did to every sex and age set forth the precepts of 
salvation, He made a full compendium of His instructions, 
that the memory of the scholars might not labour in the 
heavenly discipline, but accept with readiness whatsoever 
was necessary unto a simple faith. Thus when He taught 
what is life eternal, he gathered the mystery of life within an 
especial and divine brevity; This, said He, is life eternal, 
that tltey might know Thee, the only true God, and Jesux 3 - 
Christ ichom Thou hast sent. In like manner when He 
gathered forth from the Law and Prophets what were the 
first and greatest commandments, He said, Hear, O /s? tf^, Marki2, 
the Lord thy God is one God. And thou shall love the Lord^- , 
thy God with all thy heart, and with all thy soul, and with 
all thy strength : this is the first and great commandment. 
And the second is like unto it, Thou shall love thy neighbour 
as thyself . On these two commandments Jiang all the faiPMat.22, 
and the prophets. And again; Whatever good things yc^ 7 
would that men should do unto you, do ye even so unto them ; 12. 
for this is the law and the prophets. 

19. Neither in words alone, but also by His acts the Lord 
hath taught us to pray, Himself praying and making entreaty 
oftentimes, and manifesting what we ought to do, by the 
testimony of His own example, as it is written, Himself Luke 5, 
departed into a solitary place, and there prayed. And 16 * 
again, He went out into a mountain to pray, and co?i tinned Luke 6, 
all )iight in prayer to God. If then He prayed who was 12 
without sin, how much more ought sinners to pray ? And if 
He offered continual prayer, without ceasing from His vigil 
the whole night through, how much more ought we to add 
prayer to prayer, and to watch thereunto by night? The 
Lord offered petition, not for Himself, (for what should He, the 
Innocent, ask for on His own account ?) but for our sins, as 
Himself makes known when He says to Peter, Behold, Satan Luke 22 
hath desired that he might sift you as wheat ; but I have 31 
prayed for thce, that thy faith fail not. And afterwards He 

o 



194 Christ has tauyht. us to pray by example tin ircll as precept. 

entreats the Father for all, saying, Neither pray 1 for these 
John 1 7 a ^ one -> but for them also thai shall belie re on Me, through* 
20. their n-ord; that they all may be one, as Thou, Father, art 
hi Me, and I in Thee, that ihey al*o may be one in us. 
Great is the Lord s bounty and truth for our salvation s sake, 
who, not content to redeem us with His blood, has added 
further His praying in our behalf as well. See now what 
was the desire which His prayer expressed; that as the 
Father and the Son are one, so we may abide in very one 
ness. So that hence, also may be understood how deeply he 
strays who rends unity and peace, when the Lord made His 
prayer for this same thing, wishing, namely, that His people 
might be saved and kept in peace, as knowing that discord 
cannot enter into God s kingdom. 

20. When we stand praying , dearest brethren, we ought to 
be alive and intent toward our prayers, with the whole heart. 
Let all carnal and secular thinking be put away from us ; let 
the mind dwell on no thought, except the prayer it is offering. 
It is for this cause that the Priest before worship uses words 
of introduction, and puts the brethren s minds in preparation, 
by saying, Lift up your heart*, that while the people answer, 
We lift them up unto the Lord*, they may be reminded that 
there is nothing for them to think of, except the Lord. Let 
the breast be shut against the Adversary, and opened to God 
alone, not suffering the Enemy of God to approach it in the 
time of prayer. For he oftentimes creeps nigh and enters in, 
and by subtle artifice calls away our prayers from God, so 
that we have one thing in our heart, and another in our 
voice, whereas it is not the sound of the voice, but the mind 
and thoughts, that ought in sincerity of purpose to be 
addressing the Lord. What insensibility is it, to be snatched 
wandering off by light and profane imaginings, when you are 
presenting your entreaty to the Lord, as if there were aught 

c " Standing was the general obser- hearts. . . . Then ye answer, We lift 

vation of the whole Church on the them up unto the Lord. " Catech. xxiii. 

Lord s Day, and the Fifty Days between 4. This form of words is also referred 

Easter and Pentecost, in memory of oiy to by S. Chrysostom, (Horn, de Euchar. 

Saviour s Resurrection." Bing. Antiq. vol. v. p. 569. Ed. Due.) S. Augustine, 

xiii. 8. . 3. (de Don. Persev. 33.) Csesarius, (Homil. 

d Sursum Corda . . . Habemus ad 12 and 16.) Pope Gregory, (Lib. Sacra- 

Domiiram. So St. Cyril. u After this mentor, init.) 
the Priest cries aloud, * Lift up your 



ara d irhen tlicy < ire fruitful in good works. 1!)5 

rise which you ought rather to consider, than that your convey 
is with God ! How can you claim of God to attend to you, 
when you do not attend to yourself? Shall God remember 
you in your supplications, when you arc forgetful of yourself? 
This is altogether to make no provision against the Enemy ; 
this is, when praying to God, to oflencl God s majesty hy the 
nrglectfulness of your prayer: this is to wake with the eyes, 
mid sleep with the heart, whereas the Christian, even when 
his eves sleep, ought to have his heart waking, as it is written 
in the character of the Church speaking in the Song of Songs, 
/ sleep, liit My heart icaketb* Wherefore the Apostle Cant. 5, 
anxiously and cautiously warns us, saying, Continue in c ol { 2 
prayer, and iralrJt hi the same; teaching, that is, and shewing, 
that they may procure what they ask of God, whom God sees 
watching in prayer. 

21. Those who pray ought to come to God not with 
unfruitful or naked prayers; vainly we ask, when it isaharren 
petition that is given to God. For since every tree, not Mat. 7, 
bringing forth good /) ail, /.s* hcicn down and cast info lite ji re, 
surely words also which bring no fruit, must fail of favour 
with God, seeing they arc joined with no productiveness 
in righteous deeds. Hence divine Scripture instincts us, 
saying, Prayer i.v good -with fasting and alms. For He whoTob. 12, 
in the day of judgment will render to us a reward for 
our good works and alms, is now also a gracious listener to 
any that approaches Him in prayer with the company of 
good works. Thus was it that the Centurion Cornelius, when 



he prayed, found a title to be heard. For he was one that did&vis 10. 
man ij almsdeeds ton-ard the people, and erer prayed to God. 
To him when he was praying about the ninth hour an Angel 
came nigh, rendering testimony to his deeds, and saying, 
Citnielins, thy prayer* ami ///// alms are gone up in remem 
brance before Cod. Quickly do prayers go up to God, when 
the claims of our good works introduce them before Him. merit* 
Thus also the Angel Raphael bare witness to the continual O peris. 
praying and continual almsdeeds of Tobias, saying, It /^pperanti. 
honourable to rereal and confer the works of God. For irhen 12. 



didxt pray and Sara, I did bring the remembrance of 
yur prayer* before the In illness of God. And n-Jien thou 
didst bury the dead, I wax id tit thee likewise, and because 

o -2 



1 1)6 Good works create a title to be heard of God. 

TREAT, thou didst not delay to rise up and leave thy dinner, to go and 
VIL corcr Hie dead, I teas sett/ to prove thee; and now God hath 
Kent we, to heat //tee and >SV/w thy daughter-in-law. For 1 
ant Raphael, one of the seven holy Angels, which go in and 
out before the glory of God, By Isaiah likewise the Lord 
admonishes and teaches us like things, thus testifying; 

I. 58,6. Loosen evert/ knot ofunrigh teousness ; release the oppressions of 
contracts which have nopmrer. Let the troubled go in peace, and 
break even/ unjust engagcmen t. Deal thy bread to the h angry, 
and bring the poor that are cast out to thy house. When thou 
seest the naked, cover hint, and despise not them of thine oicn 
J/esh. Then shall thy light break forth in season, and thy 
raiment shall spring forth speedily, and righteousness shall 
go before thee, and the glory of God shall cover thee. Then 
shall thou call, and God shall hear thee, and while thou shall 
yet speak, He shall say, Here I am. He promises that He is 
nigh, and hears and protects those, who, loosening the knots 
of unrighteousness from the heart, and giving alms among the 
household of God, according to His commandment, do by 

meren- hearkening to what God claims of them, themselves acquire 
a title to be heard of Him. The blessed Paul, having 
been assisted by the Brethren in a needful time of pressure, 

Phil. 4, declared that good works performed are sacrifices to God. / 
ant full, saith he, having received of Epaphroditus the things 
which were sent j roni you, an odour of a sweet smell, a sacri 
fice acceptable, well-pleasing to God. For when one hath 
pity on the poor, he lendetli to God; and he that gives even 
to the least, gives to God, spiritually sacrifices to God an 
odour of a sweet smell. 

22. In the performance of worship we find that the Three 
Children with Daniel, strong in faith, and conquering in 
captivity, observed the third, sixth, and ninth hour b , hereby 
siicramentally denoting the Trinity, which in the latter days 
Should be revealed. For from the first hour to the third, a 
trinity of number is manifested ; from the fourth further to the 
sixth, is another trinity ; and in the seventh closing with the 
ninth, a perfect trinity is numbered in spaces of three hours. 
The worshippers of God, spiritually appointing of old these 

e This observance is mentioned also ed. Sylb.j Tertullian, (de Jejun. 10.) 
by S. Clement A. (Strom, vii. p. 722. and Origen, (de Orat. 12.) 



Five stated hoiLrs of prayer in the day. 197 

of time, observed them as their fixed and lawful 
tsonsfor prayer. K vents aftercoming gave proof that there 
was a sacrament in the ancient practice of righteous men 
oJlering prayer at these seasons. At the third hour descended 
the- Holy Spirit on the Disciples, fulfilling the gracious pro 
mise of the Lord. At the sixth hour moreover Peter going 
up into the house-top, was taught and warned both by a sign 
from God, and by word spoken, to admit all men to the grace 
of salvation, he having before doubted concerning the admis 
sion of the Gentiles to Baptism. The Lord also cleansed our 
sins with His blood upon the Cross, from the sixth hour till 
the ninth, and then, for our redemption and quickening, 
He made victory perfect by His passion. But to us, dearest 
brethren, besides the hours of ancient time observed, both 
seasons and sacraments of prayer are increased in number. 
In the morning we must pray, that the resurrection of the Lord 
may be commemorated with an early worship. This of old 
the Holy Spirit set forth in the Psalms, saying, My King and PS. 5, 2. 
my God, unto Thee will I cry : my voice shalt Thou hear in 
the morning ; in the morning ici.ll I stand before T/tee, and 
will look up. And again, by the Prophet the Lord saith, 
Early in the morning Khali they seek Me, saying, Come and Hos. 6, 
let us return unto the Lord our God. At sun-setting likewise 
and the close of day, needful is it that we should again 
pray. For as Christ is the true sun and the true day, when 
at the going down of this world s sun and light we make prayer 
and petition that the day may again return upon us, we are 
petitioning for that coming of Christ, which will give to us 
the grace of the light eternal. The Holy Spirit manifests in 
the Psalms, that Christ is called the Day; The stone ichich PS. lie, 
the builders refused, is become Ute head of Ihc corner ; this 
is the Lord s doing, and it is wonderful in our eyes. T/iis is 
the Day which the Lord hath made ; let us walk and rejoice 
tit it. Likewise Malachi the Prophet bears witness that He 
i^ called the Sun ; To you that fear the name of the Lord, 
the >V//y/ of righteousness arise, u ith healing in }/is icings. 

-23. But if in holy Scripture Christ is the true Sun and the 
true Day, the Christian can know no hour, wherein he may 
not, in frequency and in continuance, offer up his worship to 
God ; for we, who are in Christ, that is, in the true Sun and 



198 Prayer by uujht. 

TREAT, the true Day, ought all day long to be yielding np prayer and 
- worship ; and when night in its appointment succeeds, ad 
vancing in its revolving interchange, its nocturnal shades 
cannot steal from us the opportunity of prayer, because 
sons of the light have their day even amid darkness. When 
can he^ be without light, with whom light is in the heart ? 
When is the sun not his, or the day not his, who has Christ 
for his Sun and his Day ? Let us then, who are evermore in 
Christ, that is, in the Light, abstain not even in darkness from 
our worship. Thus* the widow Anna without ceasing per 
severed with continual prayer and watching in pleading for 

Luke 2, God s favour, as it is written in the Gospel; Site ch-parled 
"\*j 

/iot, it says, from the Temple^ terQwg -irit/t fastings at id 

prayers ni<j1tt and (.lay. Let Gentiles consider this, who 
have never yet received the light, or Jews who having de 
serted the light are abiding in darkness. Let us, dearest 
brethren, who are evermore in the light of the Lord, not 
forgetting nor losing that, which grace given has made us to 
be, count day and night alike ; let us consider ourselves ever 
i John to be walking in the liyhf, let us yield to no impediment from 
the darkness we have escaped from. In the nightly hours let 
there be no omissions of prayer, no idle careless waste, in the 
moments of worship. Spiritually made anew and reborn, 
through the tender mercy of God, let us exercise ourselves in 
the part we are to fulfil. We who in the kingdom are to have 
day alone, without the intervention of night, let us now so 
watch by night, as if we were beneath the light of day; 
we who are to pray and to give thanks to God for ever, let us 
now admit no discontinuance of prayer and of thanksgiving. 



TREATISE VIII 

AN ADDRESS TO DEMETRIANUS. 



[About the year 252 the Roman Empire was visited by a pestilence, which 
fell with especial force on Egypt and Africa, lasting on the whole for 
twelve years. The Pagans were not slow to impute it to the anger of 
their gods at the spread of Christianity. The person who is addressed 
in the following Tract was one of these ; he appears to have had some 
civil authority, and he had made use of it in order to the persecution of 
the Church. 8. Cyprian seems to have written it at the above-mentioned 
date.] 



THK uproar of sacrilege and impiety which you are wont to 
raise against the one and the true God, I have heretofore, Deme- 
triumis, passed over in contempt, thinking it more decent and 
better, to put the scorn of silence upon a mistaken man s 
ignorance, than provoke a madman s frenzy by what I 
should say. Neither was I without authority of the divine 
instruction herein, since it is written, Speak not in the ears Prov.23, 
it /bolj for lie trill despise ihe wisdom of thy icords. And 

;\in, An.strer not a fool according to his folly , lest thou also Prov.26, 
be like unto him. AVe are commanded also to keep what is 
holy within our own knowledge, and not expose it to be trodden 
upon by swine and dogs, the Lord thus speaking and saying, 
< ive not that nltich is holy unto the dogs, neither cast ye Mat. 7, 
t/ur pwirlfi before tarinc, lext they trample than under their- 

f, and turn again, and rend you. Coming to me as you 
\\riv \\ont to do, rather with a purpose of contradicting than 
frcnn ;i wish to learn, and more resolved with your loud clamour 
on an immodest urging of your own views, than patiently listen 
ing to mine, 1 thought it useless to place myself at issue with 
\<>u; for it. were an easier and a readier thing, to baffle the 
lifted waves of a stormy sea with noise, than to miner yon r 



200 Tlie world? s distress not owing to the gods anger at the Gospel. 

TREAT, fury by treatises. Certainly it were an useless, and a 
- profitless labour, to offer light to the blind man, words to 
the deaf, or wisdom to a brute; for not better can a brute 
understand, than the blind man can admit the light, or the 
deaf man hear. Sensible of these things, I oftentimes have 
held my peace, and have mastered an impatient man with 
patience, because I could not give teaching to one who 
is unteachable, reduce by religion one who has no piety, 
or restrain a frenzied man by kindness. When however 
you assert that very many persons complain, that to us is to 
be imputed 1 , that wars arise more frequently, that pest and 
famine rage, and that long seasons of drought suspend the 
fall of rain, it becomes no longer a duty to be silent ; lest 
silence should argue, not modest feeling, but sense of 
weakness, and our scorn to refute false charges seem to be 
an acknowledgment that they were just ones. I therefore 
enter on my answer both to you, Demetrianus, and to the 
others with you, persons by yourself perchance stirred up ; 
in whom your hard words have sown a hatred against us, and 
who have been made your partisans in great number, budding 
from your own root and origin ; for these, however, I look 
forward to an admission of the reasonableness of what I say. 
The man who has been induced to mischief by means of 
falsehood, will much more be led to what is good, when truth 
exercises its strength upon him. 

2. You have said that it is caused by us, that to us are to 
be ascribed all those things, wherewith the world is now 
quaking and vexed, by reason your gods are not worshipped 
by us. Herein you must in the first place learn, (since you 

vid. are ignorant of the divine teaching, and a stranger to truth,) 
* that the world is now reaching its old age, that it stands no 
longer in its pristine strength, no longer keeps its indwelling 
vigour and force. This though ourselves should speak it not, 
though we should draw no instructions of it from the holy 
Scriptures and the divine teaching, still the world itself 
declares it, and attests its own ruin in the tottering estate of 

" This was a popular notion among (contr. Symmach.ii. 683.) It is replied to 

the pagans, and is mentioned by Ter- among others by Arnobius in his work 

tullian,(Apol. 40. ad Nat. i.9.)in Maxi- against the Gentiles, by S. Austin in his 

min s edict, (Euseb. Hist. ix. 7.) by City of God, by S. Ambrose in his reply 

Origen,(inMatth. Comment. Interpret, to Symmachus. 
. . 38. in Cels. iii. 15.) by Prudentius, 



lite world is in its old aye. 201 

tilings. The showers of winter fail us, for nourishing the 
seeds ; the sun s heat in summer for ripening the corn ; nor 
in springtide do the fields display their usual growth, and 
the trees of autumn are barren of their accustomed issue. 
Mountains disembowelled and ransacked yield a shortened 
store of marble layers ; the exhausted mines send up but a 
scanty wealth of silver and of gold; their impoverished veins 
day by day are narrowed and minished, while the husband 
man languishes in the fields, the sailor at sea, the soldier in 
the camp ; honesty sinks in the mart, justice from the tribunal, 
love from friendships, skill from the arts, and discipline from 
conduct. Suppose you that the coherence of a thing that is 
decaying can continue in that strength, wherewith it nourished 
in its youthful and thriving season ? Needful is it that that 
must wax weak, which is now drawing near its end, and 
verges downward to the close. It is thus that the descending 
sun darts his rays with an obscured and impeded lustre, and 
that the moon, as her course declines, contracts her exhausted 
horns ; thus that the tree once green and fertile puts on the 
graceless barrenness of the sere boughs in age, and the 
fountain which once poured out the large effluence of its 
overflowing veins, worn out by time, scarcely trickles with 
an insufficient moisture. It is a sentence passed upon the 
world, it is God s law, that as things rose so they should fall, 
as they waxed so should wane, the strong become weak, and 
the great become little ; and weak and little when they are, 
then should they gain their end. You charge it to the 
Christians, that as the world grows old all things decay ; 
what if old men should charge the Christians, that their 
vigour diminishes with years, that the hearing of the ears, the 
traffic of the feet, the keenness of the eye, strength of muscle, 
fulness of habit, and weight of limb, have lost from what 
they were, and that while of old the life of man was stretched 
forth beyond eight hundred and nine hundred years, scarcely 
now can the attainment of one hundred be reached ? Boy 
hood betrays hoariness, the hair falls away before it grow, 
and life instead of closing, begins with old age. Thus 
life at its very infancy makes haste to its end, and all that 
now has birth, deteriorates in this old age of the world 
itself. Let no one wonder that the things of the world 



JO J Disasters conic upon the world became it is unyodly. 

Tin M. art- one by one failing, when the whole world itself is already 
in its failing tiiye and end. 

3. That wars are prolonged in greater frequency, that 
barrenness and famine accumulate distress, health is broken 
up by raging sicknesses, and the human race laid waste by 
desolating pestilence, know that herein prediction has been 
given ; that in the last days mischiefs were to be multiplied 
and changes of adversity to advance, and that as the day of 
judgment approached, the censure of an offended God, was to 
be more and more enkindled to the plaguing of the race of 
man. These things befall us, not, as your false complaint 
and unskilful ignorance of truth pretends and affirms, because 
your gods are not worshipped by us, but because God has 
no worship from you. For seeing He is Lord and Ruler of 
the world, and all things proceed at His arbitrament and 
nod, and nothing can happen, save what lie hath either 
wrought or permitted to be, surely when those things happen 
which manifest the wrath of an offended God, they happen not 
because of us, by whom God is worshipped, but are called 
down by your offences and deserts, by whom God is neither 
sought nor feared, and who have never left your vain super 
stitions for a knowledge of the true religion, that God who is 
the one God of all, may from all receive worship and prayer. 
Hear Him in brief Himself speaking, hear His own divine 

Deut. 6, voice both teaching and warning us: Thou shall worship the 
Lord thy God, saith He, and Him only shall tJiou serve. 

Ex.20,3. And again, Thou shall have none other Cods but Me. And 

Jer. 25, again, Go not after other Gods, to serve them, and to worship 

6< them ; and provoke i\Ie not to anyer with the works of your 

hands, to scatter you abroad. The Prophet likewise, full of 
the Holy Spirit, bears witness, and denounces the wrath of 

Hagg. 1, God, saying, Thus saith the Lord AhniyJity; Because of Mine 
house thai is waste, and ye run erery man unto his own 
house, therefore the heaven over you is stayed front detc, and 
the earth is stayed from her fruit, and I will briny a sword 
upon the earth, and i-pon the corn, and upon the wine, and 
upon the oil, and upon men, and upon cattle, and upon all 
the labour of their hands. Again another Prophet repeats 

Amos 4, and says, I will cause it to rain upon one city, and cause it 
not to rain upon another city ; one piece sit all be rained upon, 



GocTs judgments visihk in the face of nature. *203 

and (In- piece where f send not rain shall be withered; .w 
tiro or three cities shall (/fit her unto one city to drink tenter ; 
but they shall not be satisfied; and ye return not unto J/V, 
saith the Lord. Behold the Lord is wrathful and angered, 
and threatens because you turn not unto Him ; and you are 
surprised or complain, in this obstinacy and contempt of 
yours, because the rain comes down sparingly, because the 
earth moulders into unsightly dust, because the sterile 
glebe hardly yields its jejune and pallid herbage, be 
cause the stricken hail subdues the vine, the overwhelming 
whirlwind prostrates the olive, drought stays the fountain, 
a breathing pestilence corrupts the air, and morbid diseases 
consume mankind ; whereas these things all come from the 
provoking of your sins, and God is the more angered, when 
such and so great as they are, they avail nothing. That 
these things are done, either for the control of the revolting, 
or the punishment of those w r ho have done wrong, the same 
God in Holy Scripture thus declares; In vain have I smitten Jer. 2, 
your children; they received no correction. Herein agree 
other words of the Prophet devoted and dedicated to God ; 
Thou hast stricken them, but they have not yrieved ; Thou Jer. 5,3. 
hast consumed them, but they have refused to receive cor 
rection. Lo, plagues are drawn down from God, and fear of 
God there is none. Lo, stripes and blows from heaven fail 
not, yet is there no trembling, there is no fear. If no such 
censure entered among the affairs of men, would not boldness 
of crime among men become much greater, in their security 
from penalty? 

4. You complain of worse service yielded you, by fountains 
which have lost their exuberance, air no longer healthy, rain 
become scanty, and a soil unproductive; that your interests 
and enjoyments receive not their accustomed submission from 
the elements. Vet do you give submission to God, by whom all 
things are set under you ? Are you His servant, by whose 
nod the whole creation is made to serve vou ? You exact 

v 

obedience from your slave, and, man though you are, compel 
another man to submission and servitude; bom of the same 
nature with him, and destined to the same end, your bodies 
of like substance, your souls of like fabric, entering this 
world now, and hereafter to leave it on common privileges 



204 God s judy ments disregarded. 

TREAT, and the same law. still unless he slaves to your will, 

VIII 

- unless he does allegiance at the instances of your inclination, 
you put forth a despotic and exaggerated mastery, you smite, 
you scourge ; with hunger, with thirst, with nakedness, often 
times even with sword and prison you afflict and torment 
him; and yet, wretched man, while you exercise all this 
lordship over others, God, your Lord, remains unacknow 
ledged by you. Worthily therefore doth God exert the lash 
of His stripes and scourges; and since they avail so little, 
and convert not men to .God by all this dreadfulness of havoc, 
there abides beyond the prison eternal, and the ceaseless 
flame, and the everlasting penalty, where the groaning of 
suppliants will not gain more attention, than does the terror 
of a wrathful God now, when by His Prophet He ex- 
llos.4,1. claims and says, Hear the word of the Lord, ye chil 
dren of Israel; for the Lord hath a controversy with the 
inhabitants of the land, because there is no mercy, nor truth, 
nor knowledge of God in the land ; but cursing, and lying, 
and killing, and stealing, and committing adultery, is broken 
out over the land, and blood toucheth blood. Therefore shall 
the land mourn, and every one that dwelleth therein, with 
the beasts of the field, with things that creep on the earth, 
and with the fowls qf heaven; and the fishes of the sea shall 
languish, so that no man shall judge, no man shall reprove. 
God declares that He is wrathful and angered, because there 
is no knowledge of God in the earth, and He is not owned nor 
feared. God rebukes and upbraids the sins of lying, of lust, 
of fraud, of cruelty, of impiety, of anger, yet no man is 
converted to innocency. Behold, those things are coming to 
pass, which the words of God before predicted, yet there is 
none, who by the assuredness of evils present, is counselled 
to take heed to what is yet to come. Amongst miseries 
wherein the soul is so fast bound and included, that it scarce 
can breathe, men still find space to be wicked, and amongst 
all their perils, are judging others, and never themselves. 
You are angered at God s anger, as if a bad life deserved 
that any good should come to it, as if all that happens were 
not less and lighter than your sins. 

5. You who judge others, judge some time yourself 
also ; look back into your own conscience, and, since your 



Mans evils lie ivitlin him, not in external circumstances. 205 

wickedness lias lost all fear, and shame, and you sin as if sin 
only brought you favour, do you, who are exposed and known 
to all other men, be seen of self as well. Either you are 
inflated with pride, or wrought upon by covetousness, or 
embittered by anger; gambling makes you prodigal, or wine 
In-sotted, or jealousy envious, or lust impure, or cruelty hard 
hearted ; and you wonder that God s anger increases to the 
penalty of the human race, while the occasions of His penalty 
arc multiplying day by day. You complain that the foe springs 
up, as if, even if foe there were none, still the dress of peace 
itself would allow you to repose. You complain that the foe 
springs up, as if, though external arms and dangers from Barba 
rians were repressed, the weapons of civil animosity would not 
be more ferociously and more heavily wielded, through ill words 
and deeds among great men at home. You complain of 
dearth and famine, as if drought made worse famine than 
rapine, as if, by buying up the annual products, and multi 
plying their cost, distress was not kindled to a severer force. 
You complain that the showers of heaven are shut up ; yet 
not more than are the granaries shut up on earth. You 
complain that the produce fails, as if former produce were 
yielded to the needy. You upbraid pestilence and sickness, 
whereas pestilence and sickness themselves have only ex 
posed and multiplied man s guilt ; since pitifulness is refused 
to the sinking, and the dead are brooded over by avarice and 
rapine. Cowards in discharging the duties of piety, yet 
audacious in securing an impious lucre, shrinking from 
scenes of mortality, yet panting for the spoils of the dead, 
it should seem, that they desert the poor sufferers in their 
decay, that no chance may be yielded them of recovery and 
restoration, lie who invades the wealth of the dying, can 
have no wish for his return to health. This dreadful and 
multiplied havoc, has not been able to unteach men their 
wickedness, and amongst the manifold mortality of a nation, 
none reflects that he is himself mortal. Every where is 
dispersion, seizure, and taking possession ; the spoiler hides 
nothing, hesitates never ; as if he might, as if he ought, as 
if not to rob were doing damage and injury upon himself, 
each hurries to the spoil. Robbers have in any case some 
sense of their ill-deeds ; they haunt inaccessible passes and 



:20() The world s misery /.?, not from the Church^ but from its own sins. 

( ( >8< T * wastes > an( l sm i 1 s uch sort, that their daring is veiled 
by shades and night. Covetonsness here prowls j>ublicly; 
and safe under its very audacity, exercises beneath the day, 

vid.su- and in the market-place, the weapons of its headlong lusts. 

<N( - Hence cheats and poisoners, hence murderers in the midst of 
the city, not less ready for wickedness, than safe from its 
consequence. The guilty perpetrate their crime, but there 
is no innocent man found to enforce its penalty. From 
accuser or judge no fear is experienced; and wickedness 
keeps possession of its impunity, so long as retiring 
men are silent, accomplices are held in fear, and they 
who are to be judges are bought with bribes. For this 
cause by the divine inspiration and power of a Prophet 
is very truth set forth ; in a certain and manifest method 
is it shewn, that God is able to prevent adverse things, 
but by the deserts of sinful men is He prevented from 

Is. 59, 1. bringing aid; y.v lite LonVx Itand, he says, shortened, thai it 
cannot sure? or Hi* car heart/, that it cannot hear? ]>nt 
your iniquities /tare separated bcln ceu you and your God, 
and because of >;cur AV//.V Pie halh hid His face from you., that 
lie may not /tare mercy. Let then sins and offences be 
recounted over ; let the wounds of the conscience be made 
matter of reflection : complaint will no more be made against 
God and against us, when each finds he is suffering that 
which is his due. 

6. Consider now what really is the thing concerning which 
I mainly speak with you ; your hostility, namely, to us who are 
innocent men, which is an insult against God, being a 
ravaging and oppressing of God s servants. It is a small 
thing, that your lives are defiled by all manner of flagrant 
vices, by the guilt of dismal crimes, by an assemblage of 
bloodshed and rapine; that true religion is subverted by 
false superstitions, and God is never either sought or feared; 
besides this you hanass God s servants with unjust per 
secutions, men dedicated to His honour and Name. It is not 
enough, that you worship not God yourself ; besides this, you 
pursue those who do worship Him, with a sacrilegious hatred. 
You neither worship God, nor any wise allow Him to be 
worshipped ; and while others who venerate not only these 
useless idols, and images wrought by the hand of man, but 



notjbrbeivg swth 9 bntjw howst / 

even portents ;uid monsters, find favour in your sight, it 
is tin. 1 worshipper of (iod that alone displeases you. The 
funeral relies of \ ictims and of shee]), in all parts smoke 
within your temples; but altars to (lod are either no where, 
or they are concealed. Crocodiles and baboons, stones and 
serpents, enjoy your worship ; Cod only in the earth is cither 
left umvorshipped, or is worshipped not with impunity. The 
innocent, the just, the friends of God, you deprive of their 
home, you despoil of their patrimony, you oppress with 
chains, you inclose in prison, you punish with sword, with 
wild beasts, with fire. You are not content to make a short 
work of our pains, and to use a straight and quick brevity of 
Infliction; you rend our bodies with long-drawn torments; 
you lacerate the vitals with manifold appliances ; too savage 
and hardhearted, to be content with common torments, your 
imaginative cruelty invents new species of suffering. 

7. AVhence is this insatiable ardour for bloodshed, this 
endless lust for cruelty ? Accept from two things your choice ; 
to be a Christian either is, or is not, a crime. If a crime, why 
not put to death everyone who says he is a Christian? If not 
a crime, why punish the guiltless ? In this case, I ought 
rather to be tortured, should I pretend I was not a Christian. 
If, fearing punishment from you, I falsely and dishonestly 
disavowed my past profession, and my withholding of worship 
from your gods, I should then deserve to be tortured, and to 
be reduced to confession of my offence bv pain inflicted; as 
culprits in other cases, who deny an act they are charged with, 
are put to torture, in order that bodily suffering may extract a 
truth, which the voice refuses to acknowledge. But now 
when I confess of my own accord, when I lift up my voice, 
and, in words oftentimes and perpetually reiterated, give you 
to know I am a Christian, why use torment against one who 
owns it, one who pulls down your gods, not in hidden and 
obscure places, but openly and publicly, and in the market 
place itself, within hearing of your magistrates and rulers : so 
that, little as was the ground for blaming me before, it 
has increased both your hatred and your punishment of 
me, that 1 pronounce myself a Christian in a frequented 
place and among the crowd, and put you and your gods 
to confusion, by an expres>ed and public manifestation. 



208 Exorcisms a proof of the divinity of the Gospd. 

TREAT. Yet why make this infirm body your object, why go into con- 

tention with the weakness of this earthy flesh ? Wrestle rather 

against the energies of the soul, assail the mental power, 
pull clown my faith, conquer me if you can in controversy, 
conquer me by reason. 

8. Or if your gods have any thing of divinity and power, 

let them rise up in self-defence, and protect themselves by 

their own majesty. What is it that their worshippers can 

hope from them, if they are unable to revenge themselves on 

those who worship thejn not ? If a vindicator is greater than 

he whom he vindicates, you are greater than your gods ; and 

if greater than the beings you worship, no longer ought you 

to worship them, but rather by them to be worshipped and 

feared, as being their lord. Your championship vindicates 

them when harmed, just as your safe custody is the 

defence which keeps them from destruction. Shame is it, to 

worship those whom you yourself keep from injury, and to 

hope for protection, from the quarter to which you give 

it. Oh would you listen to them, and see them, when they 

vid.supr. are adjured and tormented by us with spiritual lashes, hurled 

with words of torture out of bodies they have possessed, 

when shrieking and groaning at a human voice, and beneath 

a power divine laid under lash and stripe, they confess the 

judgment to come ! Approach and learn the truth of what we 

say : as you profess such reverence for your gods, believe as well 

as reverence them ; or if you will but believe yourself, He who 

has now closed up your breast, and who has blinded your mind 

with the night of ignorance, will speak to you concerning 

yourself, in your own hearing. You will find that we are 

entreated of them whom you entreat, feared by them whom 

you fear, and whom you adore. You will see laid bound 

beneath our hand, and trembling in their captivity, those 

whom you admire and venerate as your masters. Surely thus 

at least will you be brought to confusion in these your errors, 

when you behold and hear your gods at once upon our 

questioning betraying what they are, and unable, even in 

your presence, to conceal their tricks and deceptions. 

9. What sloth of mind must that be, nay what blind and 
foolish madness must be theirs, who will not come to light 
from darkness, who, though bound by the chains of death 



Christians^ though many, resist not, that they may conquer. 209 

rt. Tiial, will not embrace the hope of immortality, nor fear the 
threatening words of God; He that tacrificeth unto any Ex.22, 
<Hnl, AV//V unto the Lord only, he shall utterly be. destroyed. 
And again, They worship them -whom their finger* have made ; is. 2, 8. 
and Hie mean man boiceth doicn, and (he great man humbleth 
himse// , and I u illforyire them not. Why humble yourself, 
and bend to false gods? Why bow your captive body 
before helpless images, and moulded earth ? God created you 
erect ; and while other animals look downward, in attitude 
bending toward the ground, your station is aloft, your coun 
tenance lifted upward to heaven and to God. Thither gaze, 
thither lift your eyes, look among the heights for God. That 
you may be disjoined from that which is beneath, lift up 
your breast to an intercourse with the high and heavenly 
places. Why grovel in the prostration of death, like the serpent 
whom you worship ? Why rush into the downfall of the 
Devil, his fall the cause of yours, and he your companion ? 
Keep that height you were born in ! Continue the being 
whom God made you ! Give to the soul a character, like its 
character of face and form ! That you may acquaint yourself 
with God, first become acquainted with yourself! Leave the 
idols which human error invented ; turn to God ; ask, and He 
will help you ; believe in Christ, whom the Father sent, 
to give us life and renewal. Harm the servants of God and of 
Christ no more with your persecutions, for divine vengeance 
protects them when they are harmed ; it is because of this, 
that none of us makes resistance when he is seized, and, 

I numerous and plentiful as our people are, uses no retaliation 
against your unjust violence. 

10. We are rendered patient, by our security of a vindica 
tion to come. The innocent give place to the guilty ; 
the guileless acquiesce in their punishments and tortures, 

I certain and assured, that any thing we suffer will not remain 
unavenged, that if ill usage and persecution multiply upon us, 
the vengeance which our persecution entails will be but the 
juster and the heavier, and that the wickedness of evil men 
can never uplift itself against the Name we profess, but 
a divine retaliation will speedily come along with it. Not to 
name events remembered from of old, or recall the commemo 
ration of vengeance oftentimes induced in behalf of the wor- 

1- 



210 Are patient, for the morethcy suffer, the more they willbe avenged. 

TREAT, shippers of God, a recent indication may be sufficient, I mean, 

-our protection which came so speedily, and with its speed, so 

On mightily, amid the wreck of affairs, the destruction of treasure, 

death" S ^ e waste of soldiery, and the loss efforts. Let no one think 

that this has happened by chance, or is a thing of accident; 

Deut. since long ago holy Scripture set forth and said, Vengeance 

*iO Q ^ 

is Mtne, I will repay, saith the Lord ; and again the Holy 
Prov.20, Spirit admonishes us, and says, Say not thou, I will recom- 

AO 

evil, lul wait on the Lord, and He shall save thee. 



Hence is it plain au/1 manifest, that not through us, but in 
behalf of us, fall all those things which God in His wrath 
sends down. 

11. Neither let any man think that such events are not an 
interference in behalf of Christians, because Christians appear 
to be themselves touched by their infliction. Worldly ills are 
a punishment felt by him, whose happiness and glory is all 
in the world. He weeps and groans at what goes ill with 
him in this life, to whom nothing can go well when life 
is past, who takes all the fruit of living now, shuts his conso 
lation within this present place, and has his measure of grati 
fication and enjoyment, in this frail and brief existence : gone 
hence, no more remains but penalty and sorrow. They on 
the other hand have no pain from present ills occurring, who 
look with confidence to good things in futurity : in truth we 
are never overwhelmed by adverse things, never broken- 
spirited, nor sorrowful ; no voice of mourning escapes from us, 
under whatever calamity of circumstance, or weakness of 
body. Living rather in the Spirit than in the flesh, we put 
away the insufficiency of the body, by strength of the soul. 
By those very things which torture and weary us, we know 
and are confident, that our trial and our strength is wrought. 
Think you that we suffer adversities equally with you, when 
you see, that you sustain the same adversities not equally 
with us ? With you there is an impatience always clamorous 
and complaining, with us a brave and religious patience, 
which is always quiet, and always gives its thanks to 
God, wkich lays no claim to happiness or prosperity here, 
but meekly and gently, and strong among the winds of this 
tumultuous world, abides the time of God s promise. As 
long as the body lasts, it needs must have the common 



They lnn-< /o \ trouble than the heathen because they bear it better. 2 1 1 

nature, and share in the general condition ; none of man s race 
can be sundered from the rest, till after its departure from this 
present life; in the mean season, good or bad, we are 
contained within one house; all that happens within that 
house, we bear in common ; until the limit of the world s 
period be gained, and we are distributed among the mansions 
whether of death or of life eternal. It follows not that we are 
on the same footing and equality with you, because while 
standing in this world and in this flesh, we incur the troubles 
of the world and of the flesh in common with yourselves. 
For since all punishment lies in the sense of pain, it is 
manifest that he is not a sharer of your punishment, whom 
you see to be not suffering equally with you. There thrives 
among us the vigour of hope and the stedfastness of faith ; 
there is, amidst the ruins of a falling world, a mind erect and 
virtue ever stayed, a patience always rejoicing, a soul ever con 
fident in its God, even as the Holy Spirit speaks and exhorts by 
the Prophet, sustaining the stedfastness of our hope and faith 
and by heavenly words ; Although the Jig-tree shall not blossom , Hab. 3, 
neither shall fruit he in the vines ; the labour of the olive 
tkall fail, and the fields shall yield no meat ; thejtock shall be 
cut off from the fold, and there shall be no herd in the stalls: 
yet 1 trill rejoice in the Lord, I will joy in the God of 
my xalcalion. He tells us that the man of God, the wor 
shipper of God, leaning upon the truth of his hope, and 
grounded in the stedfastness of his faith, can never be shaken 
by the assaults of the world and life below. Though the vine 
fail, and the olive deceive, and the herbage languish with 
drought upon the parched and arid field, what is this to 
Christians, what this to the servants of God, whom Paradise 
invites, for whom all the grace and plenteousness of the 
heavenly kingdom is stored up ? They exult ever in the 
Lord, they are glad and joyful in their God, and bravely bear 
the ills and adversities of life, because their prospect is among 
the gifts and the happiness of futurity. Having put off our 
thly birth, new-created and new-born by the Spirit, and 
living no more to the world but to God, it is only when we 
go to Him, that we are to have the possession of God s gifts 
and promises. And yet for the repulse of enemies, for the 
procuring of rain, and for the removal or mitigation of adverse 

v 2 



212 None can be saved but those who are signed with Christ? s Sign. 

- things, we ever entreat and pour our prayers; and strive 
in behalf of your peace and safety to propitiate and appease 
God, by offering Him night and day our continual and instant 
adoration. 

12. Let no one therefore comfort himself with the pretence, 
because there is to us and to the profane, to God n s worshippers 
and God s enemies, through equality of the flesh and of the 
body, a common liability to the troubles of life for a season, 
that therefore he is not to consider all these things which 
take place to be drawn down by you ; since by God s own 
preaching and prophetic attestation it hath before been said, 
that on the unjust should come the wrath of God, and perse 
cutions would not be wanting which humanly should hurt us, 
but that avengements should ensue bearing a divine defence 
to the injured. How great too are those things, which mean 
time are being done in our behalf! A portion, by way of 
example, is given us, that we may learn what is the anger of j 
an avenging God. But the day of judgment is yet beyond, 

Is. 13, 6. which Holy Scripture thus foretels and denounces; Howl 
ye, far the day of the Lord is at hand ; it shall come as 
a destruction from God. For, behold, the day of the Lord 
cometh, cruel both with wrath and anger, to lay the earth 
desolate, and to destroy the sinners out of it. And again, 

MtiA.i. Behold, the day of the Lord comet h, that shall burn as 
an oven ; and all the aliens, and all that do wickedly, shall be< 
stubble ; and the day that cometh shall burn them up, saith 
the Lord. The Lord prophesies that the aliens shall be 
burnt and consumed, aliens, that is, from the divine family and 
unhallowed, not born again of the Spirit, not made the sons 
of God. For that those only can escape, who are born again 
and signed with the Sign of Christ, God sets forth in another 
place, when, sending His Angels for the devastation of the 
world, and the death of the human race, He speaks a heavier 

Ez.9, 5. warning in the last time : Go ye and smite, let not your eye 
spare ; hare no pity on old or young, slay maids, and children, 
and women, that they may be utterly destroyed. But touch 
not any man, upon whom is the Mark. What is this Mark, 
and in what part of the body placed, God manifests in another 

Ez. 9, 4. place, thus speaking; Go through the midst of Jerusalem, and 
set a Mark upon the foreheads of the men that sigh and that 



Eternal punishment awaits the unbelieving. 213 

cry, for all the abominations that be done in the midst thereof. 
And that this Sign pertains to the passion and blood of 
Christ, and he is kept safe and secure who is found with this 
Sign, is likewise ensured by the testimony of God, thus 
saving; And 1he blood shall be to you for a token in the Ex. 12, 
//0//.sr.v where ye arc, and when I see the blood, I will protect 
you, and the plague shall not be upon you, when 1 smile the 
land of Egypt. That which went before in image by the 
slaving of the lamb, is fulfilled in Christ by the truth following 
afterwards. As there in the smiting of Egypt, the Jewish people 
could not escape, save by the sign and blood of the lamb ; so 
likewise when the world begins to be wasted and smitten, he 
only shall escape, who is found in the Blood and in the Sign vid. 
of Christ. % l 

13. Grow wise now therefore, w r hile there is time, unto the 
true and eternal salvation ; and since the end of the world is 
close at hand, in fear of God turn unto God your minds. 
Make not yourselves happy in the impotent and vain do 
minion, which you exercise in this world over the just and 
meek ; it is as the dominion of darnel and reeds in a field, over 
the cultured and fertile grain. Neither say ye, that evil things 
happen, because your gods are not worshipped by us; but 
learn that this anger of God is a visitation from Him, to the 
end that He who is not seen in His bounties, may be felt in 
His plagues. Seek God, though it be late, for long since by 
the Prophet doth God fore-advising us exhort and say, Seek Amos 5, 
the Lord, and ye shall lire. Know God, though it be late to 
come to knowledge of Him ; since Christ when He came 
spoke this instruction and lesson; Tliis is life eternal, that John 17, 
they ml ( fid know Thee, the only true God, and Jesus Christ * 
tr/miti Thou hast sent. Believe in Him, who never deceives. 
Believe in Him, who foretold that all these things should be; 
believe in Him, who to them who believe will give the reward 
of life eternal; .believe in Him, who on them that believe not, 
will bring down eternal punishments in the fires of Hell. 
What glory will faith then have, and what penalty will faith- perfidiac. 
lessncss, when the day of judgment comes ! What joy for the 
believers, what sorrow for the faithless; to have refused to 
believe here, and now to be unable to return, in order that 
they may believe ! Hell ever burning will consume the 



214 The future condition of the impenitent. 

TREAT, accursed, and a devouring punishment of lively flames ; nor 
- will there be that from whence their torments can ever receive 
either repose or end. Souls with their bodies will be saved 
unto suffering, in tortures infinite. There that man will be 
seen by us for ever, who made us his spectacle here for 
a season; what brief enjoyment those cruel eyes received 
from the persecutions wrought upon us, will be balanced 
against a spectacle eternal ; according to the truth of Holy 

is. 66, Scripture, thus speaking; Their worm shall not die, neither 
shall their Jire be quenched ; and they shall be for a vision to 



And again ; Then shall the righteous men stand 
in great boldness before the face of such as have afflicted them, 
and have taken away their labours. When they see it, they 
shall be troubled with terrible fear, and shall be amazed at 
the strangeness of his sal ration, beyond all that they looked 
for; and they repenting and groaning for anguish of spirit 
shall say within themselves, These are they whom we had 
sometimes in derision and a proverb of reproach ; we fools 
accounted their life madness, and their end to be without 
honour; hoir are they numbered among the children of 
God, and their lot is among the saints I Therefore have 
we erred from the way of truth, and the light of righteousness 
hath not shined upon us, and the sun rose not on us. 
We wearied ourselres in the uay of wickedness and destruc 
tion ; we have gone through deserts where there lay no way; 
but as for the way of the Lord, we have not known it. What 
hath pride profited us ? or what good hath riches with our 
vaunting brought us? All those things are passed away 
like a shadow. Then will there be pain of punishment with 
out the profitableness of penitence, lamentation will be vain, 
and entreaty ineffectual. Too late will they believe in an 
eternal punishment, who refused to believe in the life 
eternal. Wherefore, while it may be done, give heed to 
safety and life. 

14. We offer you the saving aid of our mind and counsel; 
and since we may not hate, but we please God the more, 
by rendering no return for injury, we exhort you while 
means there are, while time yet yields its remnant, to make 
!2^ a " y lir peace with God, and emerge into the bright light of 
true religion, from the deep and murky night of super- 



cere. 



Repentance ever avails in the fife, ncrcr afterwards. 

stition. We have no grudge against your welfare, nor do 
\\ i make any concealment of the bounties divine ; we render 
p>od-will for your hatred, and point out paths of salvation, 
in return for the torments and the sufferings, which have 
been inflicted on us. Believe, and live ; you have been our 
persecutors in time : in eternity, be companions of our joy. 

15. Once gone forth from hence, there is no more place 
for repentance ; no satisfaction can be accomplished ; it 
is here that life is either lost or saved ; it is here that eternal 
salvation is provided for, by the worship of God and the 
fruit of faith. Let a man be withheld, neither by his sins 
nor by his years, from coming to make good his salvation : 
while he remains in this world, no repentance is too late ; the 
approach to God s indulgence is open, and an easy access is 
given to those who enquire for and admit the truth. You, if 
you should entreat for your offences, even in the very exit and 
close of your life below, if you should implore that God who 
is One and True, in the confession and faith of acknowledging 
Him, the pardon is given to you when you confess ; the saving 
indulgence from God s pity is granted to you when you pietate 
believe ; nay in the very hour of death a transit is secured sub i 
to immortality. This grace Christ grants, this work of His raorte * 
mercy He puts in our possession, by subduing death in the 
trophy of the Cross, by redeeming the believer with the price 
of His blood, by reconciling man to God the Father, and 
giving life to one who is mortal by heavenly regeneration. 
Him, if it be possible, let us all follow ; let us be enlisted 
under His Sacrament and Sign ; He opens to us the path of 
life, He brings us back to Paradise, He will guide us into the 
kingdom of heaven. With Him we shall ever live, made by 
Him the sons of God ; with Him we slwll for ever rejoice, the 
creatures of His bloodshedding. We Christians will be par 
takers in glory with Christ, in the blessedness of God the 
Father, rejoicing with perpetual gladness, in the presence of 
God for ever, and for ever yielding Him thanks. For he 
cannot be other than for ever happy and thankful, who, after 
living under liability to death, is remlm-d si-cure of immor 
tality. 



TREATISE IX. 

ON THE MORTALITY. 



[This Treatise was written at the same time with the foregoing, in order 
to encourage and console Christians under the visitation which forms the 
subject of it.] 



TREAT. ALTHOUGH in most of you, dearest brethren, there is a 

LX. 

steclfast mind, firm faith, and soul devout, which wavers not 

before the manifold instances of this present mortality, and 
like a bold and rooted rock, under the swelling storms of this 
world, and the fierce floods of time, repels, not suffers from, 
their blow, and is but proved, not overcome by tempta 
tions ; yet since I observe amongst your number some, 
who either through weakness of spirit, or poverty of faith, or 
the satisfactions of the life below, or tenderness of sex, or 
(what is a greater thing) through wandering from truth, do 
less strongly stand, and put not forth the divine uncon 
querable energy of their breast, there must be no dis 
sembling or hiding of the matter, but so far as my poor 
powers extend, we must in the fulness of vigour and 
in words collected from the lessons of the Lord, ex 
tinguish the cowardice of a softened temper, so that he 
who has begun to be the servant of God and Christ, may 
before God and Christ be found walking worthy. For 
he, dearest brethren, who fights for God, who, stationed 
in the heavenly camp, breathes things divine, ought to own 
himself to be what he is, in order that we may not be trem 
bling or faultering amid the storms and tempests of this 
world ; since the Lord foretold that these things would come ; 
and with the instructive exhortation and doctrine of His 



The end of the world at hand. 217 

warning voice, training and establishing the people of His 
Church, to all endurance of future things, hath prophesied 
and taught that wars and famines, and earthquakes and 
pestilences, would arise in every place. And lest any unpre 
pared and sudden terror should disturb us at the access of 
adversity, He forewarned us that in the last times evil things 
should wax worse and worse. Lo, the things which were 
spoken are come to pass ; and as those things are come to 
pass which were foretold, so those will follow r which yet are 
promised ; the Lord Himself giving assurance, and saying, 
When ye see all these things come to pass, know ye that the Luke 21, 
kingdom of God is nigh at hand*. 

2. Dearest brethren, the kingdom of God has begun to be 
nigh at hand; reward of life, and joy of eternal salvation, and 
perpetual happiness, and possession of Paradise lately lost, 
already, while the world passes away, are coming nigh ; 
already heavenly things are succeeding to earthly, and great 
to small, and eternal to transient. What place is here, for 
anxiety and solicitude ? Who amid these things is tremulous 
and mournful, except in whom hope and faith are wanting ? 
It is for him to be afraid of death, who hath not willingness 
to come to Christ ; and for him to be unwilling to come to 
Christ, who does not believe that he has begun to reign with 
Christ. For it is written that the just lives by faith. If thou Hab. 2, 
art just, and livest by faith, if thou truly believest in God, 4 * 
why, as one who will be with Christ, and secure of the 
promise of the Lord, dost thou not embrace that call to 
Christ which is given thee, and for that thou art delivered 
from the devil, make thyself joyful in the deliverance ? 
Symeon of a surety, that just man, who was truly just, who 
kept the commandments of God in fulness of faith ; when it 
had been divinely told him, that he should not die before he 
had seen Christ, and the infant Christ had come with His 
Mother in the Temple, acknowledged in spirit that Christ 
was now born, concerning whom the prophecy had been 

^ a Vid. supr. viii. 2. In like manner of! &c. What general famine, what 

S. Ambrose; " None are witnesses to pestilence, &c. Famine is the world s 

[Christ s) heavenly words more than sickness, so is pestilence, so is perse- 

-, whom the end of the worU 1 h;n cution." In Luc. x. 10. vid. also Greg, 

found. For how many battles and in Luc. Horn. 35. vid. infra, xiii. pre- 

rumoui 01 battles have we not heard face. 



218 The peace of the Gospel, 

TREAT, made to him, and having seen whom, he knew that he was 
~ soon to die. Rejoicing therefore in the nearness now of 
death, and secure of being presently called away, he took the 
Child into his hands, and blessing God, cried out and said, 
Luke 2, Lord, now lettest Thou Thy servant depart in peace, according 
to Tliy word; for mine eyes have seen Thy salvation; proving 
surely and bearing testimony, that then for the servants of 
God is peace, then free, then tranquil rest, when, rescued 
from these turmoils of earth, we gain the port of rest and 
of eternal security ; when we put away this death, and come 
to immortality. 

3. That is peace for us ; that is a faithful tranquillity; that 
is rooted and firm and perpetual security. Meanwhile in 
this world what is it, but the waging of a daily warfare 
against the Devil ? Against his darts and weapons, in what 
successive conflicts do we engage ! Our contest is with 
avarice, with unchastity, with anger, with ambition ; with 
carnal vices, with worldly allurements, we have an abiding 
and weary wrestling. The mind of man, on all sides besieged 
and compassed with the assaults of the Devil, scarcely in 
each point fronts the enemy, scarcely holds against him. So 
soon as Avarice has been laid prostrate, Lust uprises ; when 
Lust is crushed, Ambition follows ; if Ambition has been set 
at nought, Anger embitters, Pride inflates, Drunkenness 
entices, Envy destroys harmony, and Jealousy severs Friend 
ship. You are forced to utter curses, which the divine 
law forbids ; you are compelled to take oaths, which it 
suffers not. So many persecutions does the mind daily 
undergo, with so many perils is the breast beset, and it 
delights to tarry long here amid the Devil s weapons, when 
rather it should be our longing and our desire, by death coming 
to our aid more speedily, to hasten to Christ, according to His 
John 16, own instruction and word; Verily, verily, I say unto you, 
that ye shall weep and lament, but the world shall rejoice : 
ye shall be sorrow/id, but your sorrow shall be turned into 
joy. Who does not desire to be freed from sorrow ? AVho 
does not hasten to attain to joy? And when our sorrow is 
turned into joy, the Lord Himself does further declare and 
John 16, say, Twill see you again, and your heart shall rejoice, and 
your joy no man shall take from you. Since therefore to see 



faith enable us to rejoice in dyiny. 211) 

( hrist is to rejoice, and our joy cannot be, unless when we 
see Christ, what blindness of mind, or what madness is it, 
to love the straits and pains and tears of the world, and 
not rather make haste unto that joy, which can never be 
taken from us ? 

4. This, dearest brethren, so is, because there is lack of 
faith ; because none believes that those things are true, which 
God, who is faithful, promises, whose word in them that 
believe is eternal and immoveable. If any worthy and 
honourable man were to engage himself to you by any pro 
mise, you would surely place reliance in his engagement, 
and would have no thought of being betrayed and deceived 
by one, whom you knew to be unswerving in his words and 
dealings ; and now, when it is God that speaketh with you, 
do you, in unbelief of heart, distrustfully waver ? God 
engages to you immortality and eternity, when you depart 
out of this world ; and do you doubt ? This is altogether 
not to know God ; this is to offend with the sin of unbelief, 
against Christ who is the Lord and Master of believers ; it is 
after being placed in the Church, to be without faith within 
the House of faith. What profit it is to depart out of this 
world, Christ Himself reveals, who is the Teacher of salvation 
and beneficence to us ; who when His Disciples became sad, 
because He said that He should presently depart, spoke unto 
them and said, If ye loved Me, ye would rejoice, because I John 14, 
go unto the Father ; teaching, that is, and manifesting, that * 
when those we love and cherish depart out of this world, we 
ought rather to rejoice than grieve. In remembrance of 
which thing, the blessed Apostle Paul sets it down in his 
Epistle, and says, To me to live is CAm7, and to die gain ; Phil. 1, 
accounting it the greatest gain, to be no longer holden of the 21 
chains of this life ; no more exposed to all sins and vices of 
the flesh ; redeemed from poignant tribulations, and delivered 
from the poisoned jaws of the Devil, to pass at the call of 
Christ into the joy of everlasting salvation. 

5. Some however there are, who are moved in thought, 
because the influences of this disease have made their attack 
on ourselves, as much as on the heathen ; as if the end of a 
Christian s faith was this, to enjoy in happiness the world 
and life, unliable to contact of evil ; not as one, who, enduring 



220 The Christian suffers more than other men, 

TREAT, here all adverse things, is reserved unto the future joy. It 
^ moves some, that this mortality should be common to us as 
to others. Yet what is there in this world, which is not 
common to us with others, so long as this common flesh is 
ours, according to the law of the first nativity ? Even so 
long as here we are in the world, we are in equality of the 
flesh joined with the race of man, but in spirit separate. Where- 
lCor.l5,fore, until this corruptible put on incorniption, and this 
mortal obtain immortality, and the Spirit guide us unto God 
the Father, whatsoever are the troubles of the flesh, are our 
common portion with the race of man. When therefore the 
earth pines in an unfruitful barrenness, famine makes no 
difference of one from another ; when any city is occupied by 
a hostile assault, the capture lays its desolation equally upon 
all. And when the becalmed atmosphere suspends the rain, 
there is equal drought to all ; and when the abrupt rocks 
dash a vessel in pieces, the voyagers suffer together an 
unexcepted shipwreck. Disease of the eyes, attacks of fever, 
ailment of any of the limbs, is as common to us as to others, 
so long as the common flesh remains in this world upon us. 
Nay, if the Christian recognizes and masters on what con 
dition, on what law he has become a believer, he will find, 
that he has more to endure in this world than other men, 
because he is to be struggling more with the assaults of the 
Devil. The divine Scripture teaches and forewarns us, 
Ecclus. saying, My son, when thou comest to the service of God, 
stand in righteousness and fear, and prepare thy soul for 
temptation. And again; In pain endure, and in thy low 
estate have patience ; for gold and silver is tried in thejire, 
and acceptable men in the furnace of humiliation. 

6. Thus Job, after the loss of estate, after the death of his 
children, grievously also afflicted with wounds and worms, 
was not overcome, but proved ; for even in his very wrest 
lings and sufferings, he manifested the patience of a religious 
Job 1, mind, and said, Naked came I out of my mothers womb, 
and naked shall I depart under the earth ; the Lord gave, 
the Lord hath taken away ; as it seemed good to the Lord, so 
it hatlt been done ; blessed be the Name of the Lord. And 
when his wife also urged him, impatient under the strength 
of his pains, to speak against God some word in the tone of 



and praises and blesses God under his sufferings. 221 

complaint and envy, he answered and said, Thou hast spoken Job 2, 
as one of the foolish women. If we have received good at the 
hand of the Lord, wherefore shall we not endure evils ? In 
all these things which happened unto him. Job sinned not 
frith his lips in the sight of the Lord. Therefore the Lord 
God gives unto him a testimony, saying, Hast thou co;z-Jobi,8. 
sidered My servant Job? For there is none like him in 
the earth, a man without complaint, a true worshipper of 
God. 

7. And Tobias, after his noble works, after the many and 
glorious praises of his mercifulness, under the suffering of 
blindness, fearing and blessing God in his adversity, did 
through bodily calamity obtain the more increase of praise ; 
and him also his wife endeavoured to corrupt, saying, 
Wliere are thy righteous deeds ? Behold what things thou Tob. 2, 
sufferest. But he, stedfast and rooted in the fear of God, 
and armed by a religious faith unto all endurance of suffering, 
yielded not in pain to the tempting of his unstedfast 
wife, but wrought the more favour with God, by a more Deum 
abounding patience. Him afterward the Angel Raphael j^ t m 
approves, and says, For when thou didst pray, and Sara thy Tob. 12, 
daughter-in-law, I did offer the remembrance of your prayer , 12> 

in the presence of the glory of God ; and when thou didst 
bury the dead likewise; and because that thou didst not 
delay to rise up and leave thy dinner, and wentest and didst 
bury the dead, I was sent to make proof of thee. And God 
again hath sent me, to heal thee and Sara thy daughter-in- 
law ; for I am Raphael, one of the seven holy Angels, who 
are present, and go in and ont, before the glory of God. 

8. This exercise of patience righteous men have ever 
manifested, this lesson the Apostles themselves observed, 
according to the commandment of the Lord ; not to murmur 
in adversity, but whatsoever things occur in this world, to 
receive them in strength and patience. For the people of 
the Jews herein ever offended, by their manifold munnurings 
against God. Thus, in Numbers, the Lord God bears wit 
ness, saying, Let their murmuring cease from Me, and they Numb. 
shall not die. Dearest brethren, we must not murmur in 17 > ] 
adversity, but in patience and strength endure whatsoever 

befals, since it is written, The sacrifice to God is a broken p s . 51, 

17. 



222 7/oss of wealth, disease, bereavement, try our faith. 

TREAT. spirit ; a con t rite and humbled heart God doth not despise: 

and since in Deuteronomy also the Holy Spirit counsels by 

Deut. 8, Moses, arid says, The Lord thy (rod id 1 1 vex thee, and will 
lay hunger upon thee, and it shall be knou-n in thine heart, 
if thou hast well kept His commandments, or not. And 
Deut. again ; Tlie Lord your God proveth you, that He may know 
13, 3. whether ye love the Lord your God with all your heart and 
with all your soul. Herein Abraham pleased God, because, 
to the end that he might please Him, he neither feared to 
lose his son, nor refused the burden of slaying him. You, 
who cannot bear to lose a son, by the law and portion 
of mortality, what would you do, if you were commanded to 
slay your son ? 

9. Fear of God, and faith, ought to make you of ready 
mind unto all things. Though loss of wealth be your lot, 
though your limbs be harrassed by the fixed and painful 
ravage of diseases, though the removal of wife, of children, 
and of friends, bring its gloomy and painful separation, be these 
things not offences to you, but combats ; let them not impair 
or break the faith of the Christian, but rather manifest his 
valour in the struggle ; since all injury of present evils is to 
be despised in the confidence of the good things that arc to 
be. Unless the fight have first come, there cannot be the 
victory ; when victory has in the strife of battle been attained, 
then is given to the conquerors their crown. The pilot is 
discerned in the tempest, the soldier is approved in the field. 
It is a trial without endurance, when danger is not ; the com 
batting of adversity gives approval of what is real. A tree 
which rests in depth of root, is unmoved by winds when they 
descend upon it ; the ship which firmly rests upon its cable, 
is struck but not broken by the waves ; and when the corn 
is wrought in a threshing-floor, the strong and heavy grains 
despise the wind, while empty chaff* is wafted off upon its 
blast. Thus moreover the Apostle Paul, after shipwrecks, 
after stripes, after tortures many and grievous of the flesh and 
body, says that he is not worn but bettered by evil things, 
inasmuch as in his being the rather afflicted he was more 
2 Cor. certainly proved. There was given to me, saith he, a thorn 
12 7< of my flesh, the angel of Satan, to buffet me, that I should 
not be exalted; for which thing I besought the Lord thrice, 



No Christian need fear to die. 223 

that it mi ( i lit depart from me. And He said unto me, My 
(/race iff sufficient for thee ; for strength is made perfect in 
weakness. When therefore weakness and insufficiency and 
any desolation lays hold upon us, then our strength is being 
made perfect ; then faith, if it have stood fast in the trial, is 
crowned; as it is written, TJie furnace proveth the 



; and just men the trial of tribulation. This, in fine, 
lies between us, and others who know not God, that they in 
adverse things complain and murmur ; while adversity calls 
us not away from the truth of virtue and faith, but makes us 
strong amidst suffering. This present visitation, of the 
strength of the body drained by an inward flux, of fire in 
the marrow breaking out in wounds upon the jaws ; the 
entrails shaken by continual vomiting, the eyes made 
bloodshot by fever, the feet of some or other parts of the 
body removed through access of putrid disease, while from 
the debility occasioned in this maiming and waste of the 
body, either motion is impeded, or hearing obstructed, or 
sight lost, is a profitable instancing of faith. What greatness 
is it of spirit, to battle, in strength of soul unshaken, against 
these assaults of desolation and death ! How glorious, to 
stand, unbending, among ruins of the human race, instead of 
lying prostrate with those who are void of a hope in God ! 
It becomes us best, to be joyful, and to embrace with gladness 
that which the occasion grants us, namely, that in the stedfast 
eliciting of our faith, and the going on unto Christ, through 
labour borne, in Christ s narrow way, we are accepting that 
reward of His life and faith, which Himself will adjudge. 

10. Doubtless, let him fear to die, and only him, who, 
unborn of water and of the Spirit, is the property of hell-fire; 
let him fear to die, who is without title in the Cross and 
passion of Christ ; let him fear to die, who is to pass from 
death here into the second death ; let him fear to die, on whom 
at his going away from life, an eternal flame will lay pains 
that never cease ; let him fear to die, on whom the longer 
delay confers this boon, that his tortures and groans will 
begin later. There are many among ourselves, who die in 
this pestilence; that is, there are many among us, who are 

t at liberty from the life below. This pestilence, as to 
lews and heathens and Christ s enemies it is a plague, so 



224 The pestilence brought men to serious thoughts. 

to the servants of God is it departure to their salvation. 
^ That without distinction between man and man, the just and 



num 



the unjust die alike, think not, because of this, that the good 
and the wicked pass to the same end; the righteous are 
refrige- called to their refreshing, the unrighteous hurried into 
punishment; the faithful obtain a speedier deliverance, the 
unbelieving a speedier retribution. We are inconsiderate and 
ungrateful, dearest brethren, concerning the divine bounties, 
and account not of that which they bestow upon us. Behold, 
virgins depart peaceably and securely in their full honours, 
unfearing the threats and corruptions and polluted places of 
coming Anti-Christ ; boys, escaped the peril of their unsafe 
years, happily arrive at the reward of continence and inno- 
cency ; the delicate matron is no longer in dread of torture, 
obtaining ransom, by an early death, from fear of persecution, 
and from the hands and torments of the slaughterer. By the 
terrors of mortality and of the times, lukewarm men are heart 
ened, the listless nerved, the sluggish awakened ; deserters are 
compelled to return ; heathens brought to believe ; the congre 
gation of established believers is called to rest; fresh and 
numerous champions are banded in heartier strength for the 
conflict, and having come into warfare in the season of death, 
will fight without fear of death, when the battle comes. 

11. This further effect, dearest brethren, how suitable, 
how necessary is it ; that this pestilence and plague, which 
appears full of terrors and gloom, is a trial of the righteousness 
of each, and puts the minds of mortal men into a balance ; 
trying whether those that are in health tend them that are 
sick; whether relatives are dutifully affected towards their 
kindred; whether masters feel pitifully towards servants who 
are languishing ; whether physicians keep from leaving the 
sick who entreat their aid ; whether the passionate reduce 
their violence of temper; whether the avaricious can quench 
even by fear of death the insatiable heats of their feverish 
covetousness ; whether the proud bend the neck ; whether 
the reprobate remit their daring; whether, their dear ones 
being carried off, the rich even then do any wise dispense and 
give when they are to die without heirs. Were it that none 
other boon were brought by this mortality, herein greatly has 
it been of profit to Christians and the servants of God, that 



Martyrdom in will a substitute for Martyrdom in deed. 225 

learning to be not afraid of death, we begin to look on 
martyrdom with desire. Trainings are these for us, not losses ; 
they give to the mind the praise of courage, and by contempt 
of death prepare it for the crown. 

12. But some one may here in opposition say, c It is for 
this cause that I have sorrow in the present mortality, in that 
having made myself ready for confession, and having devoted 
myself to bear my passion with my whole heart and in fulness 
of virtue, I am robbed of my Martyrdom, being anticipated 
by death. But in the first place, Martyrdom is not in your 
control, but in the condescension of God ; nor can you say 
that you have lost, what you know not that you merit to 
obtain. And, besides this, God the Searcher of reins and 
heart, beholder and inspector of hidden things, sees thee, and 
praises and approves ; and He who perceives that the virtue 
was ready in you, will measure to your virtue its reward. Had 
Cain, when he brought the offering to God, already slain his 
brother ? And yet God foreseeing already condemned the 
fratricide which he conceived in his heart. As in him the 
evil intention and purpose of wickedness was anticipated by 
a foreseeing God, so also in the servants of God, in whom 
confession is intended, and Martyrdom conceived in mind, 
a will devoted to what is good is crowned by God the 
Judge. It is one thing for will to be wanting when 
Martyrdom is offered ; another, in absence of the Martyrdom, 
for will to be present. As the Lord finds w r hen He calls 
you, so also He judges of you ; since Himself bears wit 
ness and says, And all the Churches sltall knoir, that I rtWRer. 2, 
Searcher of the reins and heart. For neither doth God 
require our bloodshedding, but our faith ; since neither 
Abraham, nor Isaac, nor Jacob, were slain, yet merited 
they to be honoured first among the Patriarchs, for the merits 
of faith and righteousness ; into whose feast is gathered who 
soever is found faithful and righteous and laudable. 

13. We should remember that we ought to do, not our 
own will, but the will of God ; according as the Lord has 
commanded us daily to pray. How misplaced is it, and 
how perverse, while we make it our prayer that the will of 
God may be done, yet when God calls and withdraws us 
from this world, not at once to obey the requirement of His 

Q 



22G A vision granted to a dying Priest. 

TREAT. w ill ! We oppose and withstand, and after the manner of 

contumacious servants we are carried into the presence of our 

Lord with reluctance and sadness, departing hence under 
the constraint of necessity, not the obedience of choice; 
and desire we to be honoured of Him with heavenly rewards, 
whom we approach against our will? Why then do we pray 
and beseech that the kingdom of heaven may come, if bondage 
on earth delights us ? Why in oft-repeated prayers do we 
enquire and ask that the day of the kingdom may hasten, 
when we desire and Uave it rather in our wish, to serve the 
Devil here, than to be reigning with Christ ? 

14. Moreover, that the marks of a divine Providence might 
more clearly be manifest, that the Lord to whom future things 
are known, counsels for the true salvation of them who are 
His, when one of our colleagues and fellow-Priests, worn 
now with infirmity, and under the anxiety of approaching 
death, made prayer that longer time might be granted him ; 
there stood beside him, in his entreaty, and while as he was 
well nigh dying, a youth of venerable honour and majesty, of 
a lofty stature, and shining presence, and on whom the face of 
man could scarcely look with fleshly eyes, as he stood by him, 
were it not that now he was able to see him, in this near time 
of his departure from the world. He, not without a displeasure 
both of feeling and tone, rebuked him thus, "Are ye afraid to 
suffer? Are ye unwilling to depart? What shall I do to you? 
It was the word of rebuke and warning, from One who, when 
men are solicitous about persecution, and careless of their 
summons, concedes not to their present desire, but consults for 
hereafter. Our brother and colleague heard in his death, that 
which he was to say to others. In death he heard, what hearing 
he should but repeat ; not for himself he heard it, but for us. 
For wherefore the lesson given, to one who was now in de 
parting? Yea, he was taught it for us who remain; that 
witnessing a Priest of God rebuked, when he petitioned for his 
longer leave, we might leam what to all men is their true 
gain. 

15. To ourselves also, (who are the least and last,) how 
many times has it been revealed, how frequently and mani 
festly, by God s pleasure, have I been directed, assiduously 
to protest, and publicly declare, that we ought not to sorrow 



}Vr, must not mourn at the loss of friends. 227 

for those our brethren, who by the Lord s summons have 
been set at liberty from the life below ; assured that they are 
not gone away, but gone forward ; that in departing from usde ^K- 
(hey are but leading the way, as is men s wont in a journey 
or upon a voyage ; that we owe them our affection, rather than 
our lamentations ; and ought not to put on the garb of black 
here, while they have already taken on them white raiment 
there ; since occasion must not be given to the Gentiles, 
for the deserved and just reproach, that while we say of men, 
they are alive with God, we mourn for them as extinct and 
perished ; and that a faith which we manifest by language 
and utterance, is disproved in the testimony of our feeling and 
thoughts. 

16. So doing, we play false to our hope and faith ; unreal, 
counterfeit, fictitious, do those things appear which we 
affirm. It nothing profits to set out virtue in our words, in 
our acts to undo the truth. In a word, the Apostle Paul con 
demns and rebukes and blames any, who sorrow at the 
departing of them who are dear to them. / would not, says i xhess. 
he, have you ignorant, brethren, concerning them which are* 13> 
asleep, that ye sorrow not even as others which have no hope. 
For if we believe that Jesus died and rose again, even 
so tit em which arc asleep in Jesus, will God bring witJt Him. 
They, he says, sorrow in the departing of their friends, which 
have no hope. But we who live by hope, and believe in God, 
and are assured that Christ suffered for us, and that He rose 
again, abiding in Christ, and having resurrection by Him and 
in Him, wherefore do we either ourselves unwillingly depart 
forth from life, or lament and grieve for those of us who do 
depart, as though they perished ? Christ Himself, our Lord 
and God, cautions us, and says, I am *he resurrection OfMfJoimll, 
the life : he tlntl beliereth in Me, though lie die, shall live ; ttnd 
ichowrrcr l/vcth and believeth in Me shall not die eternally. If 
we believe in Christ, let us put faith in His words and promises; 
and since we shall not die eternally, let us pass in joyful as 
surance unto Christ, with whom for ever we shall both live 
and reign. In dying at this present, by death gain the transit to 
immortality ; eternal life cannot follow, unless it has been given 
us to depart hence ; nor is this departure, but transition ; 
when the journey of time is concluded, a transit unto 

Q 



To be taken hence is a special privilege. 

TREAT, things eternal. Who will not make speed unto the better 

- things ? Who does not long to be changed, and made anew 
unto the likeness of Christ, and to gain an earlier entrance to 
the dignity of heavenly grace ? It is the spoken word of Paul 

Phil. 3, the Apostle; Our conversation, saith he, is in heaven ; from 
whence also we look for the Lord Jesus Christ, Who shall 
change the body of our humility, conforming it to the body of 
His glory. That such we shall be, Christ the Lord also 
promises, when in these words He prays the Father for us, 
that we may be with Him, and live with Him in the eternal 

John 17, seats, and be joyful in the realms of heaven ; Father, I trill 
that then a ^ so whom Thou hast given Me, be with Me where 
lam; and may see the glory which Thou gavest J\[e, before 
the world began. 

17. He who is going to the seat of Christ, to the brightness 
of the heavenly kingdoms, ought not to weep and lament, but 
rather, according to the promise of the Lord, according to his 
belief of the truth, to be joyful in this his departure and 
translation. Thus accordingly we find Enoch was translated, 
who pleased God ; as divine Scripture bears witness, and 

Gen. 5, speaks in Genesis : And Enoch pleased God, and he was not 



jj tf* found after, because God translated him. His having been 

meruit. found well-pleasing in the sight of God, wrought for him a 
translation out of this infectious world. Thus also the 
Holy Spirit teacheth by Solomon, that they who please 
God are earlier taken hence, more speedily set free ; 
lest abiding longer in this world they be polluted by 

\Vis. 4, its contact with them. He was taken away, saith he, lest 
that wickedness should alter his understanding, for his soul 
pleased God; wherefore hasted He to take him air ay from 
the midst of wickedness. Thus also in the Psalms, the soul 
devoted in spiritual faith unto its God, makes haste unto the 

Ps. 84, Lord, saying, How amiable are Thy tabernacles, O God of 
hosts! My soul longeth and haslet h nnto the courts of God. , 
It is for him to wish to remain long below, who finds below 
his enjoyment ; whom a flattering and deceiving world, attracts 
by the enticements of earthly pleasure. 

18. Furthermore, whereas the world hates the Christian, 
wherefore love that which hates thee ? and not rather follow 
Christ, who both redeemed and loves thee ? John in his 



It is good to be taken from a decaying and ruinous world. 229 

Epistle cries out and says, warning us lest we be not made 
lovers of the world, while we indulge in carnal desires; 
Lore not, says he, the world, neither the tltinys that Uohn2, 
arc in the world ; if any man love the world, the love of 
///f Father is not in him ; for all that is in the world is lust 
of the Jiesh, and lust of the eyes, and pride of life, which is 
not of the Father, but of the lust of the world; and the world 
will pass away and the lust thereof; but he that doeth the 
u- ill of God abideth for ever, even as God abidetJt for ever. 
Rather, dearest brethren, in fulness of spirit, firm faith, and 
hearty courage, let us be prepared unto all the will of God; 
shutting out our dread of death, and thinking of the deathless- 
ness which comes beyond it. Herein let us manifest that we 
live as we believe; on the one hand, by not lamenting the 
departure of them we love ; and on the other, when the day of 
our own summons comes, by going without delay and with a 
ready mind, unto the Lord who calls us. 

19. Ever as the servants of God ought thus to do, now 
ought they to do so much more, in a world which has begun vid. 
to crumble, and is beset with storms of harassing calamity; 
for seeing ill things are begun, and since we know that worse 2. 
are impending, we ought to account it our greatest gain, to 
take our departure hence the sooner. If the walls of your 
mansion were tottering with age, the roof shaking above you, 
and the edifice, wasted and wearied out, threatening an 
instant ruin of its time-enfeebled structure, would you not 

in all haste go forth from it ? If, when you were on a voyage, 
a swelling and troublous tempest tossed up the waves in its 
strength, and betokened impending shipwreck, would you not 
hurry forward to the port ? See a world tottering and going 
down ; witnessing to its own dissolution, not merely in the old 
age of things, but in their conclusion ; and thank you not 
God, are you not rejoiced, that, escaping by an earlier removal, 
you are rescued from overhanging ruins and shipwrecks and 
plagues ? 

20. \Ve ought to consider, dearest brethren, we ought 
indeed to retain in our meditations, that we have renounced 
the world, and are continuing here, for this mean season, 
as strangers and pilgrims. Let us embrace the day, which 
makes over each of us to his own resting-place ; which, after 



230 To go hence is going home. 

TREAT, rescuing us hence, and ridding us of the chains of earth, 
IX places us back in Paradise, and in the heavenly king 
dom. What man that is journeying abroad, doth not 

patriam. hasten backward to his native land ? Who that is speeding 
a voyage toward them he loves, longs not with more ardour 
for a prosperous wind, that so he may embrace his friends 
the sooner ? Paradise we are to reckon for our native 
land c ; Patriarchs are now our parents: wherefore not 
haste and run, to behold our Country, to salute our 
Parents ? It is a large and loving company who expect 
us there, parents, brothers, children, and manifold and nu 
merous assemblage longing after us, who having security of 
their own immortality, still feel anxiety for our salvation. 
What a common gladness, both to them and us, when 
we pass into their presence and their embrace ! and O sweet 
heavenly realms, where death can never terrify, and life can never 
end! Ah, perfect and perpetual bliss! There is the glorious 
company of the Apostles ; there is the assembly of Prophets 
exulting; there is the innumerable multitude of Martyrs, 
crowned after their victory of strife and passion ; there are 
Virgins triumphant, who have overcome, by vigour of con- 
tinency, the concupiscence of the flesh and body ; there are 
merciful men, obtaining mercy, who fulfilled the works of 
righteousness by dealing food and bounty to the poor, and in 
obedience to the instructions of the Lord translated the inhe 
ritance of earth into the treasuries of heaven. To these, dearest 
brethren, let us with eager longings hasten : let it be the 
portion which we desire, speedily to be among them, speedily 
to be gone to Christ. God behold this thought of ours ! 
This purpose of our mind and faith may the Lord Christ 
witness ! who will make the recompenses of His glory 
the larger according as man s longings after Him have been 
the stronger. 

Patriam ; this is the ordinary term Quicunque ut horas noctium 

for the unseen world. E. g. in the Nunoconcinendo rumpimus 

Hymn, Ditemur omnes affatim 

Donis beatae patrice. 



TREATISE X. 

UN WORKS AND ALMS. 



[The following was written about A.D. 254, while the Church was in peace. 
The Homily on alms-deeds supports its own doctrine by it. Bp. Fell 
observes, that it " seems to have been providentially written, to prepare 
the Christians of Carthage to succour certain Numidians, who about this 
time were taken prisoners by the Barbarians."] 



MANY and great are those divine bounties, dearest brethren, 
wherein the plentiful and abundant mercy of God the Father 
and of Christ, both hath been, and ever continues to be, exercised 
for our salvation ; in that the Father sent His Son, in order 
to preserve and quicken us, and thereby to restore us, 
and in that the Son was sent, and willed to be called 
the Son of man, that He might make us sons of God ; hum 
bled Himself, that He might upraise a race which before 
was fallen; was wounded, that He might heal our wounds; 
served, that He might ransom to liberty them that were in 
servitude ; endured to die, that He might give to mortal 
men the boon of immortality. These are manifold and 
great exercises of divine mercifulness ; but beyond this, what 
care for us is it, and how great lovingkindiiess, that by a 
saving method it is provided, that further means should ut pie- 
be appointed for securing man s salvation, after he has"^"" 
received redemption. For when the Lord at His coining 
had healed those wounds which Adam brought, and had 
cured the poisons of the old serpent, He placed a law 
on him who was made whole, and commanded him to sin vid.Joha 
no more, lest some worse Unity should come unto /iu/i.^ ]l 
We were closed in a narrow bound, we were shut up in 
straits, by the ordinance of innocency : nor would the weak- 



232 Alms and works wash out sins done after the washing of Baptism . 

TREAT, ness and insufficiency of human frailty have had whereto 

to betake itself, had not divine pity, again succouring it, 

pietas. opened some way of securing salvation, by directing it to works 
of righteousness and mercy ; so that whatsoever defilements 
we contract afterwards, we may wash away by alms. 

2. The Holy Spirit speaks in the divine Scriptures and 

Prov.16, says, By alms and faith sins are cleansed away; not, that is, 
those sins which had been contracted before, for those are 
cleansed by Christ s blood and sanctification. Likewise 

Ecclus. again He saith,^4s water qiietichethjire^so alms quencheth sin. 
Here too it is shewn and laid down, that as in the Laver 
of salutary water the fire of hell is quenched, so by alms 
givings and righteous works the flame of offences is set at 
rest. And because in Baptism remission of sins is given once 

operatic, for all, diligent and unintermitting deeds of charity, following 
the similitude of Baptism, dispense the mercifulness of G od a 
second time. This also the Lord teaches in the Gospel ; for 
when His Disciples were observed upon, for that they eat, nor 

Luke 11, first washed their hands, He answered and said, He that 
made that which is within, made that which is witho-ut also: 
but give alms, and, behold, all things are clean unto you : 
teaching that is and shewing, that the hands are not, but the 
breast is to be washed; that uncleanness must be removed from 
within, rather than from without ; but that he that cleansed 
that which is within, cleansed also that which is without) 
and that he whose mind is cleansed, has begun to be clean 
also in flesh and body. And next admonishing and pointing 
out to us, by what means we may become clean and puri 
fied, He gives the further charge of exercising almsdeeds. He 
in His mercy teaches and admonishes us to exercise mercy; 
and because He seeks to save those, whom He bought with 
a great price, He teaches that they who after the grace of 
Baptism have grown unclean, may be purged a second time. 
Let us acknowledge therefore, dearest brethren, this saving 
gift of divine indulgence, and since without some wound of 
conscience we cannot be, let us, for the cleansing and purging 
of our sins, by spiritual remedies obtain healing for our 
wounds a . 

This passage is referred to in the quoting Luke xi.41.Tob.iv. 10. Ecclus. Hi. 
Homily on Almsdeeds. (Part II.) After 30. the writer proceeds. " And thereupon 



No one must trust in his own sinlessness. 233 

3. Let no man so flatter himself with purity and spotless- 
ness of heart, as, from reliance on his innocency to think that 
his wounds have no need of medicine ; since it is written, 

Who shall boast that he hath a pure heart? Or who .9/m// ( Prov - 20 > 
boast that he is clean from sins * And again in his Epistle 

John sets forth and says, If we say that we have no sin, we U hnl > 

o y 
deceive ourselves, and the truth is not in us ; but if we 

confess our sins, the Lord is faithful and just to forgive us 
our sins. But if no man can be without sin, and whosoever 
says he is faultless is either proud or foolish ; how needful, 
how bountiful is the divine compassion ? which, as knowing 
that they who are made whole still are not free from wounds 
in a measure afterward, gave saving remedies, by which 
wounds may again receive cure and healing. 

4. Never in fine, dearest brethren, has the divine instruction 
been wanting, never has it failed, whether in the Old or New 
Scriptures, always in every place to provoke God s people to 
works of mercy ; and by the tones and exhortations of the 
Holy Spirit, every one that is instructed in the hope of the 
heavenly kingdom, is commanded to give alms. The God of 
Isaiah requires and ordains ; Cry in strength, He saith, and Is. 58, 1. 

that Holy Father Cyprian taketh good and bringeth us to the favour of God, 
occasion to exhort earnestly to the do mean that our work and charitable 
merciful work of giving alms and help- deed is the original cause of our ac- 
ing the poor, and there he admonisheth ception before God, or that for the 
to consider how wholesome and profit- dignity or worthiness thereof our gins 
able it is to relieve the needy, and help may be washed away, and we purged 
the afflicted, by which we may purge and cleansed of all the spots of our 
our sins, and heal our wounded souls, iniquity ; for that were indeed to deface 
But some will say unto me, If alms- Christ, and to defraud Him of His 
giving and our charitable works towards glory. But they mean this, and this is 
the poor be able to wash away sins, to the understanding of those and such 
reconcile us to God, to deliver us from like sayings, that God of His mercy 
the peril of damnation, and make us the and special favour towards them, whom 
sons and heirs of God s kingdom, then He hath appointed to everlasting sal- 
are Christ s merits defaced, and His vation, hath so offered His grace 
blood shed in rain ; then are we justi- especially, and they have so received it 
tied by works, and by our doeds may we fruitfully, that although, by reason of 
merit heaven ; then do we in vain be- their sinful living outwardly, they 
lieve that Christ died to put away seemed before to have heen the children 
our sins, and that He rose for our justi- of wrath and perdition, yet now the 
fication, as St. Paul teacheth. Put ye Spirit of God mightily working in them, 
shall understand, dearly beloved, that unto obedience to God s will and com- 
neither those places of the Scripture mandments, they declare, by their out- 
before alleged, neither the doctrine of ward deeds and life, in the shewing of 
the Blessed Martyr Cyprian, neither mercy and charity, (which cannot come 
any other godly and learned man, when hut of the Spirit of God and His 
they, in extolling the dignity, profit, special grace,) that they are the un- 
fruit, and effect of virtuous and liberal doubted children of God appointed to 
alms, do say that it washeth away sins, everlasting life." 



234 Alms prevail more than mere prayers and Justing. 

spare not; lift up thy voice like a trumpet, and declare to 
My people their transgression*, and to the house of Jacob their 



sins. And when He had ordered that they should be re 
proached for their transgressions, and had exposed their sins 
in the full force of His wrath, and had said, that not 
though they used supplications and prayers and fastings, 
could they make satisfaction for their offences ; nor though 
they rolled in sackcloth and ashes, could soften the anger of 
God ; yet in the end of His words, pointing out that God can 

Is. 58. be appeased by only alms, He adds, saying, Break tlnj bread to 
the luinyry, and briny the poor that are homeless info thy 
house ; if thou sc-est the naked, clothe him, and despise not 
the household of thine ou~n seed. Then shall thy light break 
for tit in season, and thy garments shall arise speedily, and 
righteousness shall go be, ore thee, and the glory of God shall 
surround thce. Then shaft thou cry, and God shall hear 
tJiee ; ichdst thou art yet speaking, He shall say, Here I am. 
The remedies of propitiating God, are given in the words of 
God Himself; what sinful men ought to do, the divine lessons 

opera- have taught ; that God is satisfied by exercises of righteous- 
ls ness, that sins are purged by the merits of mercy. And 

Ecclus. in Solomon we read ; Shut up alms in the hear/ of the poor, 
" and these shall intercede for thee from all ceil. And again : 

Prov.21, IVhoso stoppeth his ears not to hear the iceak, he also shall 
i *? 

call on God, and there will be none to It ear him. For 

he can never engage the mercy of the Lord, who has not 
himself been merciful ; or obtain any thing from the Divine 
kindness in prayer, when he has been without clemency 
towards the prayer of the poor. This likewise in the Psalms 

Ps. 40, the Holy Spirit makes manifest and assures, saying, Blessed 

-* is he that considerelh the poor and needy ; the Lord will 

deliver him in the day of c ///. Daniel, mindful of these 

precepts, when King Nebuchodonosor was in trouble, being 

affrighted with an evil dream, for the averting of harm, gave 

Dan. 4, him remedies for obtaining the help of God ; Wherefore, O 

O 7 

king, lei my counsel be acceptable unto thee, and redeem thy 
sins by almsdeeds, and thine iniquities by shearing mercies to 
the poor, and God will be patient to thy sins. Because the 
king obeyed him not, he underwent those adverse and 
dreadful things which he had seen ; which he might have 



The instance of Tabitha. 205 

%^ 

avoided and escaped, if he had redeemed his sins with alms. 
The Angel Raphael likewise testifies like things, and charges 
that alms be willingly and plentifully given, thus saying; 
Prayer is good with fatting and alms; for alms doth deliver ^>- 12, 
from (Ica.ih, and it purgeth away sins. He shews that 
our prayers and fastings less avail if they be unaided by 
almsgiving : that supplications alone do little towards gaining 
what they ask, unless they be sustained by the addition of 
acts and good works. The Angel reveals and manifests 
and makes certain, that our prayers become efficacious by 
almsgiving, by almsgiving our life is redeemed from perils, 
by almsgiving our souls are set free from death. 

5. Neither, dearest brethren, do we so bring forward these 
things, as to neglect to prove what Raphael the Angel said 
by the Testimony of the Truth. In the Acts of the 
Apostles this truth is ensured in its fulfilment ; and by the 
evidence of an event realized and accomplished, it is made 
manifest that souls are set free by almsgiving not only from 
the second but from the first death. When Tabitha who 
greatly gave herself to good works and almsdeeds had 
sickened and died, Peter was called to the dead body ; and 
when he, with an Apostle s kindness, had come without delay, 
there stood round him the widows weeping and petitioning, 
shewing cloaks and coats and all the garments, which they 
had before received from her, and interceding for her in depre- 

death, not by their own words, but by her deeds. Peter cant j 3 
J pro de- 

knew that that could be obtained, which was thus asked for;functn. 

that Christ s aid would not be failing to the suppliant widows, 
because in clothing them He Himself was clothed. Having 
therefore knelt down and prayed, meet advocate for the 
widows and the poor, having lifted to the Lord the prayers 
entrusted to him, turning to the body which now lay washed 
in the upper chamber, he said, In the Xaitie of Jesus Christ, Acts 9, 
Tabitha, arise ; nor did He fail at once to bear His aid to 50 - 
Peter, who had said in the Gospel, that whatsoever is asked 
in His Name is given. Death therefore is respited, and the 
spirit rendered back ; and while all wonder and are astonished, 
the body lives again, and takes new breath beneath this light of 
the world; so powerful were the merits of mercy, so prevailing 
were righteous works. She who to suffering widows had 



236 Selling goods and giving to the poor the precept of perfection. 

TREAT, dispensed the means of living, earned a recall to life through 
- the widows intercession. 

6. The Lord therefore in the Gospel, Teacher of our life, 
and Master of our eternal salvation, giving life to the multi 
tude of believers, and when they have obtained life, con 
sulting for them everlastingly, amid His divine commands 
and heavenly precepts enjoins and appoints nothing with 
greater frequency, than that we should apply ourselves to 
almsgiving ; not brooding over earthly possessions, but 

Lukei2, laying up rather treasures in heaven; Sell, He saith, that ye 

OO 

Mat 6 h (ll e -> (ltl( l y* ve alms. And again; Lay not up for yourselves 
19 21. treasures upon earth, where moth and rust do corrupt, and 
where thieves break through and steal; but lay up for your 
selves treasures in heaven, ichere neither moth nor rust doth 
corrupt, and where thieves do not break through nor steal ; 
for where thy treasure is, there will thy heart be also. And 
when He would shew to one who had observed the law, how 
Mat. 19, to become perfect and finished, He said, If thou icilt be perfect, 

f\ i 

go and sell that thou liast, and give to the poor, and thou 
shall have treasure in heaven; andcome, and follow Me. Like 
wise in another place, He says, that one who is merchant of 
the grace of heaven, and trafficker for eternal salvation, ought, 
dispossessing himself of all he has, to purchase out of the 
sum of his patrimony a pearl of price ; that is, eternal life, 

Mat. 13, f which the price is Christ s blood : The kingdom of heaven, 

45< He says, is like unto a merchant man, seeking goodly pearls, 
who when he had found a pearl of price, went and sold all 
that he had, and bought it. Those, in fine, He calls also the 
sons of Abraham, whom He sees diligent in aiding and 

LukelO, nourishing the poor. For when Zacchaius had said, Behold, 
the half of my goods I give to the poor, and if I have 
defrauded any man of any tit ing, I restore him four-fold; 
Jesus answered and said, that this day is salvation fulfilled 
to this house, forasmuch as he also is a son of Abraham* For 
if Abraham believed in God, and it was counted unto him for 
righteousness, surely he who according to God s command 
ment gives alms, believes in God ; and he who has the truth 
of faith, preserves the fear of God ; and whosoever preserves 
a fear of God, considers God in shewing pitifulness to the 

operatur.poor. For he does his good works for this cause, because he 



Almsgiving does not tend to poverty. 237 

believes ; because he knows that these things are true which 
have been afore declared in the words of God ; and that holy 
Scripture cannot lie ; that barren trees, that is, men which 
bear no fruit, are cut down, and cast into the fire, but the 
merciful are called into the Kingdom. In another place 
too He calls men full of good works and fruits, faithful, but 
denies faith to the unfruitful and barren, saying, If ye 7*areLukei6, 

11 12 

not been faithful in the unrighteous mammon, who will 
commit to you that which is true? And if ye have not been 
faithful in that which is another mail s, who shall give you 
that which is your own ? 

7. But you feel foreboding and anxiety, lest if you enter in 
fulness on works of charity, you should perchance be re 
duced to penury, your patrimony coming to an end by the 
largeness of your charities ; on this score be fearless, be 
secure ; that never can come to an end, which yields supplies 
to the cause of Christ, which is the means of celebrating the 
work of heaven. Neither do I assure you this in my own 
name, but I engage it by the faith of the holy Scriptures, and 
the authority of the divine promise. The Holy Spirit by 
Solomon speaks and says, He that giveth unto the poor shall Prov.28, 
never lack ; but he that turneth away his eye shall be in 27 * 
great poverty ; shewing that the merciful and the charitable 
cannot want, rather that the sparing and barren hereafter 
come to poverty. Likewise the blessed Apostle Paul, full of 
the grace of the Lord s inspiration, says, He that ministereth Domi- 
seed to the sower, shall both minister bread for your food, aud^ q 
shall multiply your seed sown, and shall increase the growth 10. 
of the fruits of your righteousness, that in all things ye may 
be enriched. And again; The administration of this service 2 Cor. 9, 
shall not only supply the want of the saints, but shall be 12> 
abundant also by many thanksgivings unto God. Because 
while thanksgivings are addressed to God in the prayers of 
the poor, because of our almsdeeds and good works, the 
wealth of the doer is multiplied by the award of God. And 
the Lord in the Gospel, already considering the hearts of 
such men, and denouncing with prophetic voice faith- perfidis. 
less and unbelieving men, testifies and says, Take wo Matt. 6. 
t/tQught, saying, What shall we eat, or what shall we 



238 Elijah and Daniel fed by miracle. 

TREAT. or wherewithal shall we be clothed? for after these things the 
- Gentiles seek; but your heavenly Father knoweth that ye 
have need of (ill (hew things. Seek ye first the kingdom of 
God and His righteousness, and all these things shall be 
added unto you. To them He says that all things are added 
and yielded, who seek the kingdom and righteousness of God. 
For the Lord says, that when the day of judgment comes, they 
are admitted to partake in the kingdom, who have exercised 
operati good works in His Church. 

r~* | \J 

8. You fear lest, by some chance, your estate should fail 



you, if you begin to deal out plentiful charities from it ; and 
do you forget, unhappy man, that while you fear your worldly 
wealth should fail you, your life and your salvation are them 
selves failing ? And while you are anxious that none of your 
property be wasted, you consider not that you are yourself 
wasting, who are lover of mammon rather than of your own 
soul ? and that while you fear for the sake of yourself lest you 
lose your patrimony, you are losing yourself for your patri 
mony s sake. Wherefore well does the Apostle exclaim and 
iTim.6, say, We brought nothing into this world, and neither can we 

7 1 C\ 

carry any thing out ; having therefore food and clothing, let us 

be therewith content. But they that trill be rich fall into 

temptation and into a snare, and into desires many and 

hurtful, winch droum a man in perdition and destruction. 

For covctousness is the root of all evils, which some desiring 

have made shipwreck from the faith, and pierced themselves 

through with many sorrows. Do you fear lest perchance 

your patrimony fail, if you begin to deal large charities out of 

it ? Yet w r hen was it ever, that the means of living could 

Prov. fail a righteous man ? When it is written, The Lord will not 

slay with famine the soul of the righteous. Elias in solitude 

vid. finds food from the ministry of ravens ; and Daniel in the den 

Bell and c ] ose( j i n | )y command of the king, for a spoil of lions, was 

J Ft O / 

supplied with a meal divinely procured for him ; and do you 
Domi- fear, when you do good works, and earn the Lord s favour, 
numpro- Q ia ^ your f OO( j w j]} f a fl y OU ? whereas Himself in the Gospel, 

merenti. * * . 

in reproach of them that are of doubtful mind and little faith, 

Mat. 6, testifies and says, Behold the fowls of heaven, for they sow 

not, neither do they reap, nor gather into barns, and your 



Miseries of being rich. 239 

hcarcnly Father fecdetli them ; are ye not letter than they ? 
God feeds the fowls, and sparrows have their provision 
granted, and creatures which have no sense of any thing 
divine, ure in want neither of drink nor meat. Do you think 
that to a Christian, that to God s servant, that to a man given 
to good works, that to one that is dear to his Lord, 
want will ever come ? except you suppose, that w^hoso gives 
food to Christ, by Christ will not be fed, or that they will 
want earthly things, to whom the heavenly and the divine are 
assigned. 

9. Whence is this unbelieving thought? Whence this 
impious and sacrilegious reflection ? What doth a faithless 
breast within the house of faith ? Wherefore is he named and 
called a Christian, who altogether is without faith in Christ ? 
The name of Pharisee befits you more. For when the Lord 
in the Gospel discoursed concerning almsgiving, and faithfully 
and savingly cautioned us, by prudent charities, to make to our 
selves friends out of our earthly lucre, who should afterwards 
receive us into eternal habitations, the Scripture says further 

after this, But the Pharisees also, who were reni covetous. Luke 16, 

14 

heard all these things, and they derided Him. We see some 
like them now in the Church, whose closed ears and blinded 
hearts let in no light from spiritual and saving counsels ; 
concerning whom there is no need to wonder that they 
despise the discourses of the servant, when we see that such 
men are despisers of the Lord Himself. 

10. Wherefore flatter yourself with these empty and foolish 
imaginings, as if you were hindered from charitable deeds by 
alarm and anxiety for the future ? Wherefore spread before 
you these shadows and tricks of an unreal excuse ? Yea, 
confess what is the truth ; and since you cannot deceive 
Him who knows it, draw into light the secret and hidden 
things of your mind. The shades of barrenness have beset 
your spirit ; the light of truth has departed from it, and deep 
and profound darkness of avarice has blinded your carnal 
breast; you are captive and slave of your money; you are 
fast in the chains and bonds of covetousness; whom Christ 
had once loosened, again you are become bound. You 
save up wealth, which saved though it be, renders back to 



240 Alms clothe us as ivith white raiment. 

TREAT. you no safety; you heap up a fortune whose weight only 
burdens yon with a heavier load; forgetting what God 
answered to the rich man, who boasted with foolish ex 
ultation in the abundance of his overflowing gatherings; 
Luke 12, Thou fool, He saith, thin night thy soul is required of thce ; 
then whose shall those things be, which thou hast provided ? 
Why do you brood alone over your wealth ? Why to your 
penalty heap up the load of your estate ? so that as you are 
richer to the world, you become poorer to God. Divide 
your profits with the Jjord your God ; share your gains with 
Christ: make Christ partaker of your earthly possessions, 
that He also may make you coheir with Him in the realms 
of heaven. 

11. Whosoever you are, that think yourself rich in this 
world, you err and are deceived. Hear the voice of your 
Lord in the Apocalypse, rebuking such sort of men in just 
Rev. 3, reproaches ; Thou sayest, He saith, / am rich, and increased 
with goods, and hare need of nothing; and knowest not, that 
thou art wretched, and miserable, and poor, and blind, and 
naked. I counsel tltee to buy of Me gold tried in the Jire, 
that thou mayest be rich ; and white raiment that thou 
mayest be clothed, and that the shame of thy nakedness 
appear not in thcc ; and anoint thine eyes with eye-sal re, lliat 
thou mayest see. You therefore who art wealthy and rich, 
buy you of Christ gold tried in the fire, that your filth 
being brought away as if by fire, you may be clean 
gold, purged by alms and by righteous works. Buy you 
white raiment, that you who according to Adam wert naked, 
wert sightless and unseemh , may be clothed in the white 
garment of Christ. You also, who are a rich and wealthy 
matron in the Church of Christ, anoint your eyes, not with 
the colouring of the Devil, but with the eye-salve of Christ ; 
that you may become able to attain unto seeing God, by 
securing God s favour by good works and conduct. But 
such as you now are, you cannot exercise charity in the 
Church; for eyes overclouded with shadows of blackness 
and shrouded in night, cannot see the needy and poor. 
Domini- 12. You are rich and wealthy; and think you, that 
cum.vid. celebrate the Feast of the Lord, who are altogether 

supr. v. 
14. 



of the iritlan- who gave ticu inth-t. .Ml 

negligent of the offering; who come into the Lord s house, corban. 
without a sacrifice, and lake part out of that sacrifice,^" 1 
which the poor has offered 1 ? See, in the Gospel, the widow, 
who was mindful of the heavenly precepts, giving almsoperan- 
ainidst the very afflictions and straits of want, casting into 
the treasury those two mites which were all she had. When 

/ 

the Lord observed and saw her, weighing her good deed, not 
1\ the amount, but by the intention, and heeding, not how 
much she had given, but out of how much, He answered and 
said, Of a truth I say unto you, that this icidow has cast In Luke2J, 
more lint it they all into the offeriuys of God ; for all these 
f Hire of their abundance cast in unto the offerings of God; 
but site of her penury hath cast in all the living that site had. 
Much blessed and glorious woman ! Who even before the 
day of judgment was accounted worthy to be approved bymeruit. 
the Judge s voice. Let the rich be ashamed of their barren 
ness and unbelief; she, a widow, a poor widow, is found 
plenteous in her charity. And whereas whatsoever is given, U1 opere . 
is bestowed on widows and orphans, one gives, who ought 
to have received ; that we may know thereby how great penalty 
awaits the rich man who is unfruitful, since from this instance 
even the poor ought to exercise charity. And that we 
may understand, that these works are given to God, and 
that whosoever exercises them gains favour of the Lord, 
Christ calls this, the offerings of God, and indicates that the 
widow cast her two farthings into the offerings of God, that 

b It was the primitive custom in liar rites for a long series of ages, and 

Holy Communion to otter in kind, and which did not receive the alterations 

out of the offerings the Bread and made in the Roman Liturgy by Gregory 

Wine were taken for the Sacrifice, the Great A. D. 590, the custom of 

; Their oblations were of various sorts, offering Bread and Wine is still in 

Some offered money, vestments, and some degree preserved. At the proper 

other piv.-iuus gilts ; and all, it ap- time, the officiating priest, accom- 

pears, offered Bread and Wine, from panied by his ussi> rants, and preceded 

which the elements of the Sacraments by two attendants with silver vessels to 

were taken ... In time, when the receive the oblations, descends from the 

Clergy received donations of a more altar to the entrance of the presbytery, 

permanent nature, the oblations of the where two old men of the School of St. 

people fell off. In many places tlu-y Ambrose, attended by all their brethren, 

became extinct, and in the East there offer three cakes of bread and a silver 

remained little more than the shadows vessel full of wine. The priest and his 

and memorials of the primitive customs, attendants then descend to the entrance 

Oblations are now in general never of the choir, where they receive the 

,ie laity in the Roman Li- s rfrof oblations from the women." 

turgy ; yet in some remote parts the Palmer s Antiquities, iv. 8. The poor 

country people, according to Bona, t.-till as well as the Clergy were supported 

continue the practice. In the Church from these offerings, as the passage in 

Milan, which has retained its pecu- the text implies. 

R 



24 k J Children no excuse for neglecting almsgiving. 

TuEAT.il may be more and more manifest, that he that hatli pity 

- upon the poor lendeth nnto God. 
Pro v.l 9, 

17. 13. Neither let this consideration, dearest brethren, check 

and recal the Christian from good and righteous works, that one 
should think himself excused on behalf of the interest of his 
children ; for, in religious expenditure, we ought to think of 
Christ, who says that He is the receiver of them ; preferring 
to our children, not our fellow-servants, but Christ, as He 

Mat. 10. Himself teaches and cautions us : He saith, He that loveth 

37 

father or mother more than Me, is not worthy of Me ; and he 

tltat loveth son or daughter more titan Me, is not worthy of Me. 

Likewise in Deuteronomy, for the strength of faith and the 

Dent, love of God, things as distinct are written ; Who say, He saith, 

33,9. un t their father or mother, 1 hare not known thee, neither 

did they acknowledge their children, these have observed Thy 

words, and kept Thy covenant . For if we love God with our 

whole heart, we ought to prefer to God neither parents nor 

children. Which also John in his Epistle sets forth, that 

there is not love of God in them, whom we see unwilling to 

UohnS, exercise charity to the poor; Whoso, he saith, hath this 

17t world s goods, and seetli his brother have need, and shuttelh 

up his bowels from him, how dn-clleth the love of God in him ? 

For alms to the poor is a lending to God ; and what is given 

to the least, is given to Christ, earthly things must not by 

any man be preferred to heavenly, nor human things more 

esteemed than divine. 

vid 14. Thus that widow in the third Book of Kings, when 

i Kings after all had been consumed in drought and famine, she made 
her ash-baked bread of the little meal and oil that remained, 
and having taken this, was going to die with her children, 
Elias entered, and besought that first there should be given 
unto himself to eat ; and then, out of what remained, that she 
and her children should eat : nor did she hesitate to obey, nor 
did the mother in hunger and in want prefer her children 
to Elias. Yea in God s sight is done a deed which might 
please God; readily and freely what was asked is offered; 
not a portion from out of abundance, but out of a little all is 
given ; while her children were hungering, another is fed 
before them ; amid penury and famine, food is less esteemed 
than mercy ; that so, while in salutary works life ac- 



f llie more children, the more deeds of mercy are called for. 243 

cording to the flesh is despised, the soul according to the 
spirit may be saved. Elias, therefore, bearing the type of 
Christ, and shewing that He, according to His loving mercy, 
renders to each their recompense, answered and said, Thus i K 
saifh Hie Lord ; The vessel of meal shall not fail, and the 
cruise of oil sh(tll not waste, nut// I he day that Hie Lord 
yivelh rain upon the earth. According to the faith of the 
divine promise, those things which she gave were multiplied 
and heaped up to the widow; and, her righteous works and 
the merits of mercifulness taking to themselves accumulation 
and increase, vessels of meal and oil were measured to her 
to the full. Nor did the mother rob her children of that 
which see gave to Elias, but rather conferred upon her 
children that which she did bountifully and piously. And 
she not yet did know Christ, not as yet had heard His 
precepts ; not redeemed by His Cross and passion, repaid 
she meat and drink for blood ; to shew thereby how much 
he offends in the Church, who preferring himself and his 
children to Christ, saves up his wealth, instead of sharing 
a plenteous patrimony with the necessities of the needy. 

15. Nay, but there are many children at home, and the 
largeness of your family withholds you, from applying your 
self liberally to righteous works ; yet you ought to be 
rcised in this duty the more abundantly, on the very 
ground that you are the father of those many pledges. There 
are the more, in whose behalf you have to entreat the Lord ; 
there are offences of many to be redeemed; consciences 
of many to be purged ; souls of many to be set free. As in 
the life of this world, the cost is greater of nurturing and 
maintaining children, as their number is more; so in the 
spiritual and heavenly life, as you have the larger number of 
children, so ought your outlay of works to be. Thus Job 
also offered many sacrifices in behalf of his children ; and 

* 

according to the number of the pledges in his dwelling, was 
the number of sacrifices which were given to God. And since 
every day there cannot but be that which is done sinfully in 
the sight of God, neither were there less than daily sacrifices, 
whereby their sins might be wiped away. Divine Scripture 
proves this, saying, Job, a true and upriyht man, had sevenjob\,5. 
and three daughters, and cleansed them, offering for them 

K 2 



244 Property given in charity is safe from the state or the law. 

TREAT, victims to God, according to the number of them ; and for 
their .sins one calf. If therefore yon truly love your children, 
if you manifest to them a plenteous and parental sweetness of 

operari. affection, you ought to be increasedly bountiful, that by such 
righteous bounty you may commend your children to God. 
And reckon not that he should be father of your children, 
who is transient and unabiding ; but secure Him for their 
Father, who is the eternal and abiding Father of spiritual 
sons. To Him assign that wealth of yours, which you save 
for your heirs ; let Him be guardian, Him executor to your 
children, let Him be in divine majesty their Protector, 
against all the injuries of this world. Property put in trust 
with God, the State seizes not, the exchequer taxes not, nor 
does the law practise on. A heritage is safely settled, which 
is reserved under the guardianship of God. This is indeed to 
provide in time to come, for the children of your love ; this 
is to consult with a parental pity for future heirs, according! 

Ps. 36, to the faith of the divine Scripture, which says, / have been 

26. " young, and now am old, yet /tare I not seen the righteous 

forsaken, nor his .svvW wanting bread. All the day long fie is 

merciful and lendetli ; and his seed is blessed. And again; 



Prov. ff e tc ] to tpalketh icilhout reproach in his integrity, shall leave 
blessed children after him. 

16. You, a father, therefore, play false and betray, unless 
you counsel faithfully for thy children, and make provision for 

pietate. ^heir welfare with religious and real affection. You who devote 
yourself to the earthly rather than the heavenly inheritance, 
to commend your children to the Devil rather than to Christ, 
are twice sinning, and fall into twofold and double guilt ; in 
that you do not procure for your children the aid of God 
their Father, and in that you teach your children to love 
their inheritance more than Christ. Be rather to your 
children such a father as Tobias was ; give to your pledges 
useful and saving instructions, such as he gave his son; 
command your children as he commanded his son, saying, 



Tob 14, j4 n d, noW) m y $on, I command tliee, serve God in truth, and do 
before Him that which pleaseth Him, and command thy sons 
that they exercise righteousness and alms, and be mindful of 

Tob. 4, God, and bless His Name always. And again; All the days 
of thy life, most dear son, be mindful of God, and be not 



I,u t% ifih c.i-j>i . nlilurc of heathen exhibitions shamet Christians. *245 

trtllitiy to transyress His commandments. Do rigkteousnet* 

all the days of thy life, and be not will nnj lo walk in the way 
of iniquity, because if thou deal truly, there will be respect <>/ 
thy irorks. Give alms of thy substance, and turn not away 
thy face from any poor ; so shall it be, that neither shall the 
face <>f ( od be turned aicayfrom thee. As thou hast, my son, 
so do; if tliy substance is abundant, (jive alms of it the more; 
if thou hast little, communicate of that little. Because alms 
doth deliver from death, and suffereth not to come into dark 
ness. For alms is a yood /////, unto all that (jive it, in the 
sight of the most Jtiyh God. 

17. What sort of largess is that, clearest brethren, which ismunus. 
displayed in the presence of God ? If in a Gentile largess, 
it seems great and glorious to have Proconsuls or Em 
perors present, and increased decoration and expense is 
ordered by them that present it, that they may please the 
gnat, how much more illustrious and greater is the glory of 
that largess, at which God and Christ are Spectators ? How 
much richer decorations and larger expense must be set forth, 
when the powers of heaven assemble to the spectacle, when 
Angels all assemble, when the presenter is not candidate for a 
four-horsed chariot, or a Consulship, but receives eternal life ; 
when not the empty and transitory favour of a populace is 
pursued, but there is received the perpetual reward of the 
heavenly kingdom ! And that the slothful and the barren, 
who for lust of money exercise no good works unto fruit of 
salvation, may feel the greater shame, and their sordid con 
science may the more be smitten by the blush of their 
dishonour and vileness, let every man set before his eyes the 
Devil with his servants, that is, with the people of perdition 
and death, breaking forth into the midst ; and with the people 
of Christ, where lie is and judges, thus provoking the con 
test of comparison. " 1 for them whom Thou seest with me, 
neither received blows, nor underwent stripes, nor endured 
the Cross, nor poured my blood, nor have I redeemed my 
family with the price of passion and bloodshedding ; nor yet 
do I promise them a heavenly kingdom, nor call them afresh 
to Paradise, by a second immortality ; but shews for me munera. 
how precious, how vast, with what abounding and long 
labour procured, with means the most sumptuous do they 



240 Satan s servants do more for Satan, than Christ 1 s for C tmst 

TREAT, supply, pawning or selling their substance, to provide th( 
- exhibition ; while unless a worthy display be proffered, the} 

vid.supr. are rejected with revilings and hissings, and well-nigh stonec 
by the madness of the people. Shew of Thine own, O Christ 
exhibitors such as these, influenced by Thine instructions 
ready to receive things heavenly in exchange for earthly, 1 
say, the rich ones, those who abound in affluence of means ;- 
shew whether in the Church under Thy presidency and Thine 

munus. eye they present a like munificence, pledging or dispersing then 
possessions, yea malting them their better possession, by ex 
changing them into heavenly treasures. By these my perishing 
and earthly exhibitions, none is fed, none is clothed, none 
is supported by the comfort whether of meat or drink ; all is 
wasted, between the madness of the exhibitor and the delusion 
of the spectator, in the lavish and foolish vanity of disappoint 
ing pleasures. There, in Thy poor, Thyself art clothed and 
fed, Thyself promises! eternal life to the bountiful; yet hardly 
are Thy followers in equality with mine that perish, though 
honoured by Thee with divine wages and heavenly re- 
compences." What do we answer to these things, dearest 
brethren ? While the minds of the rich are involved in un 
believing barrenness and a night of shadows, how do we defend 
them, by what excuse acquit them, we, who so fall below 
the servants of the Devil, as not to render payment, even in 
little things, to Christ, for the cost of His passion and 
blood ? i 

18. He has given us commands; He taught His servants 
what they ought to do ; in promising reward to them that 
give, and threatening punishment on the unfruitful, He has 
made known His sentence, and has afore pronounced the 
judgment He will give. What excuse can there be for the 
inactive ? what pretext for the unfruitful ? Because if the 
servant do not that which he is commanded, the Lord will do 

Mat. 25, what He threateneth ; who also saith, When the Son of Man 
1_4(J. s ] ia n come in His glory, and all the Angch frith Him. then 
shall He sit in the throne of His glory ; and before Him 
shall be gathered all nation?;., and He shall separate them one 
from another, as a shepherd dirideth his sheep from the 
goats ; and Pie shall set the sheep on His right hand, but the 
goats on the left. Then shall the King sat/ unto them that 



Mercy (loin 1 l<> Christians in done to ( hrist. 247 

shall be on His right hand, Come, ye blessed of My Father, 
inherit tlie Kingdom prepared for you from the foundation of 
the world ; for I was an hungred, and ye gave Me meat ; / 
was thirsty, and ye gave Me drink ; I was a stranger, and ye 
took Me in ; naked, and ye clothed Me ; sick, and ye visited 
Me ; I was in prison, and ye came unto Me. Then shall the 
righteous answer Him, saying, Lord, when saw we Thee an 
hungred, and fed Thee? Thirsty, and gave Thee drink? 
Wlien saw ice Thee a stranger, and took Thee in ? Naked, 
and we clothed Thee ? Or when saw we Thee sick and in 
prison, and we came nnio T/iee? Then shall the King 
ansicer and say unto them, Verily I say unto you, In so far 
as ye did it nnio one of the least of these My brethren, ye 
did it unto Me. Then shall He say also unto them that 
shall be at His left hand, Depart from Me, ye cursed, into 
everlasting fire, which My Father hath prepared for the 
Deril and his Angels. For I was an hungred, and ye gave 
Me no meat ; I was thirsty, and ye gave Me no drink ; I 
was a stranger, and ye took Me not in ; naked, and ye 
clothed Me not ; sick and in prison, and ye visited Me not. 
Then shall tJiey also ansicer Him, saying, Lord, when saw 
we Thee an hungred, or athirst, or a stranger, or naked, or 
sick, or in prison, and ministered not unto Thee ? And He 
shall answer them, Verily I say unto you, In so far as ye 
did it not to one of the least of these, ye did it not to Me. 
And these shall go away into everlasting burning ; but the 
righteous into life eternal. 

19. What greater things could Christ pronounce to us ? 
How could He more call forth our works of righteousness and 
mercy, than in saying, that whatever is given to the needy 
and poor, is given to Himself; and in saying that He is 
offended, if the needy and poor be not supplied ? to the end 
that he who in the Church is not moved by regard to his 
brother, may yet be moved by looking on Christ ; and he who 
considers not a fellow-servant in toil and want, may yet 
consider the Lord who stands in that very man whom he 
despises. And, therefore, dearest brethren, ye whose fear is 
bent to Godward, and, the world now spurned and trampled 
underfoot, whose mind is raised to things lofty and divine ; 
with full faith, with mind devout, with works unceasing, 



J 18 In (living away ice imitate the ready bounty of God. 

TREAT, let us offer obedience and approve ourselves unto the Lord : let 
us give to Christ earthly garments, that we may receive the 
clothing of heaven ; let us give drink and meat of earth, as 
going to a heavenly banquet, with Abraham and Isaac and 
Jacob ; that we reap not little, let us sow plentifully : let us 
consult for our safety, and for eternal salvation, while there is 

Gal. 6, time ; as Paul the Apostle advises and says, As ice have 
therefore time, let its do (jood intlo all men, exjirrially unto 
then) icho are of the household of faith. But let its not 

* 

be -trcunj of well-doing^ for in dm 1 season ice shall reap. 

20. Let us consider, dearest brethren, what the body of 
believers did under tin; Apostles, when at the first beginnings 
the mind was strong in greater virtues, and the faith of 
believers yet new was burning with warmth of faith ; then 
they sold houses and farms, and freely and largely offered 
their amount to the Apostles, to be distributed among the 
poor; selling and dispersing the earthly patrimony, and 
translating their estates thither, where they were to enjoy the 
fruits of an eternal possession ; there getting houses, where 
they were going to live for ever. Such was their abundance 
in good works then, as was their unity in love ; as we read in 

Acts 4, the Acts of the Apostles ; And the multitude of them that 

W| 

believed^ dealt ////. one heart and. one soul; net/her mis 
there any difference between them, nor did they account 
ought their oicn, of the goods u Jiich belonged to them, but 
they had all things common. This is to become truly Sons of 
God by spiritual birth ; this is by a heavenly law to imitate 
the considerateness of God the Father. For whatsoever is of 
God, is in our using common, nor is any man shut out from 
His bounties and gifts, to the end the whole human race may 
equally enjoy God s goodness and bounty. Thus day gives its 
light equally, the sun its radiance, showers their moisture, and 
wind its breath ; there is one sleep to the slumbering, and stars 
and moon have a common lustre. In which example of 
equality, the earthly possessor who shares his gains and his 
fruits with the brotherhood, free and just in the voluntary 
bounties, is imitator of God the Father. 

21. What then, dearest brethren, will be the glory of the 
operan- charitable, what great and high gladness, when the Lord 

begins to number up His people, and distributing to our 



of work* of charity* 

merits and good works the rewards He promises, will repay 
heavenly things for earthly, eternal for temporal, and great 
for small ; and will offer us to the Father, before whom He 
restored us by His own sanctification ; grant to us eternity 
and immortality, unto which He renewed us by the lifegiving 
of His blood; readmit us back to Paradise, and open the 
realms of heaven in faith and truth of His promise ! Let 
these things rest stedfastly in our thoughts ; let these things be 
understood in fulness of faith ; let them be loved with all the 
heart, and be purchased by that greatness of spirit which is 
employed in ceaseless works. Saving works of bounty, dearest 
brethren, are a glorious and divine thing; the high comfort of 
believers, the wholesome safeguard of our security, defence of 
hope, guard of faith, medicine of sin ; a thing placed in the 
doer s power, a thing both great and easy ; a peaceful crown 
without the peril of persecution ; God s true and greatest 
service, to the weak needful, to the strong glorious, aided by 
which the Christian holds on in spiritual grace, earns favour 
of Christ the Judge, and accounts God his Debtor. Unto 
this palm of saving works let us willingly and promptly strive ; 
in the race of righteousness let us run all, with God and Christ 
beholding us ; and seeing we have now begun to be greater 
than this life and the world, let us impede our way by none of 
this life s or this world s lusts. If the day whether of recom 
pense or persecution finds us girt and speedy, and running 
this race of bounty, the Lord will never be wanting to our 
merits for reward; in peace He will give to the conquerors 
a white crown, according to our works ; in persecution a purple 
crown once and again, because of our passion. 



TREATISE XL 

ON THE BENEFIT OF PATIEN< 



[This Treatise was written about A. 1). 256, during the Baptismal con 
troversy, in order to lead both sides in the argument to forbearance and 
kind feeling ] 



TREAT. HAVING to speak of patience, dearest brethren, and to set 
XI * forth its fruits and blessings, how can I better begin, than by 
saying that I feel your patience to be necessary, even for this 
present hearing of me ? since now to hear me and learn 
of me, cannot be done without patience. For it is then 
that wholesome words and reasoning are received with true 
profit, when the things spoken are listened to with patience. 
Nor do I find, dearest brethren, among the other paths of 

secia, heavenly discipline, in which the school of our hope and faith 
is guided to the attainment of divine rewards, any thing more 

1 1 1 * A 

pref. excellent either for the aid of good living, or for the increase 
of glory, than that we who have attached ourselves to the 
precepts of the Lord, in the obedience of fear and devotion, 
should specially, in all carefulness, watch unto patience. Of 
this indeed philosophers profess a pursuit, but in them 
patience is as false, as their wisdom is false. For how can 
he be either wise or patient, who knows not that wisdom and 
patience which is of God ? Since He Himself gives warn 
ing concerning those who seem to themselves to be wise in this 

Isaiah world, and says, / will destroy the wisdom of the wise, and 

will bring to nothing the understanding of the prudent. 
Likewise blessed Paul, full of the Holy Spirit, and sent for 
the calling and building of the Gentiles, bears witness and 

Co). 2,8. teaches, saying, Beware lest any wan spoil you through 
philosophy and vain deceit, after the tradition of men , after 



r* not patient, Christians only. 251 

the elements of the world, and not after Christ, because in 
Him dwelleth all the fulness of the Godhead. And in 
another place, he savs, Let no man deceive himself; if \ COT. 3. 

,o 20 

ant/ man amotuj yon thinketh himself to be wise, let him 
become a fool itnto this icorld, that he may be wise. For the 
wisdom of this world is foolishness with God. For it is 
written, I will rebuke the wise in their own craftiness; and 
again , Tl\e Lord ktwweth the thoughts of the wise that they 
are foolish. Wherefore, if true wisdom be not with them, 
neither can true patience be ; for if he be the patient man, 
who is humble and mild, and we find philosophers to be 
neither humble nor mild, but well satisfied with themselves, 
and because self-satisfied dissatisfying God, it is evident that 
there true patience cannot be, where there is found the inso 
lent daring of a claim of liberty, and the immodest forward 
ness of an exposed and uncovered bosom. 

2. But for us, dearest brethren, who are philosophers not in 
words but in deeds ; who profess wisdom not in garb but in 
truth, who are acquainted rather with the experience of 
virtues than their boast, and who do not speak great things, 
but live them ; let us, as servants and worshippers of God, 
shew that patience in spiritual submission which we learn by 
heavenly instructions. For this virtue is common to us with 
God. Patience begins from Him, from Him its brightness and 
dignity takes its source. The origin and greatness of patience 
proceeds from God its Author. Man ought to love that thing 
which is dear to God. The divine Majesty in loving that 
which is good, commends it. If God is our Lord and Father, 
let us follow after the patience of Him who is both Lord to us 
and Father, for it belongs to servants to be obedient, and it 
becomes not children to be degenerate. But in God what 
patience and how abundant is it, that in the contempt of His 
majesty and honour, most patiently enduring profane temples 
instituted by men, and earthen images, and sacrilegious rites, 
He makes the day to spring and the light of the sun to arise, Mat. 5, 
equally on the good and the evil ; and when He waters the earth * 
with rain, none is excluded from His bounties, but alike on the 
just and the unjust He yields the undistinguished showers. 
We see, according to an impartial equality of patience, for sinful 
men and for innocent, for tho religious and the impious, for 



252 God s wonderful patience. 

TREAT, them that thank Him and for the unthankful, at the nod of 

-*T T 

1_ God seasons obeying them, elements serving them, winds 

breathing, fountains flowing, the crops of corn swelling, fruits 
of the vineyard mellowing, trees stocked with apples, groves 
putting on their verdure, and meadows flowering. And while 
God is offended by frequent, yea by unceasing sins, lie 
refrains His wrath, and patiently awaits for the day of retri 
bution once for all appointed. And while He has vengeance 
in His power, lie; rather long keeps patience; enduring, that is, 
in His compassion, and putting off , to the end that if it be 
possible a wickedness long continuing may one time change, 
and man involved in the contagion of errors and sins, though 
late, may yet turn to the Lord, according to His own warning 
Ezekis. and instruction ; / Juice no pleasure in the death of him that 
3 dietJi, but rather that he should return and live. And again 
Joel 2, the Prophet; Return to the Lord your God, for He is 

1 Q 

merciful and gracious and patient, and of great pity, and 
repenteth Him touard the evil which He hatJt injticted. 
This also the blessed Apostle Paul repeating, and calling 
Rom. ?, back the sinner to repentance, sets forth and says, Or despisest 
**6 thon the riches of His goodness, and forbearance, and long- 
suffering, not knowing that the patience and goodness of God 
leadeth thee to repentance? Ihit after thy hardness and im 
penitent heart thou treasnrest up unto thyself u rath in ihc 
day of h- rath, and of revelation of the righteous judgment of 
God, icho u ill render to every in an according to his deeds. 
He calls God s judgment just, because it is late, because 
it is long and much postponed ; that by the long patience of 
God man may gain provision unto life. And penalty is then 
revealed upon the ungodly and the sinner, when penitence 
can now no more avail the offender. 

3. And that we may be enabled, dearest brethren, more 

fully to understand, that patience is a thing of God, and that 

whoever is kind and patient and mild, is an imitator of God 

his Father, therefore was it that the Lord giving in His 

Gospel instructions unto salvation, and drawing forth divine 

admonitions, in order to form His disciples unto perfection, 

Mat. 5, set ^ ^ ortn aiK l sa id, Y C h (lce heard that it is said, Thou 

4348. shalt love tlty neighbour and /tale thine enemy ; hut / say 

unto you, Love your enemies, and pray for them nhich per- 



( % risfs pa ticnce. 2 5 3 

s,-eute you, that ne may be the children of your Father which 
is in Itearoi, irho inaketlt His sun to rise on the (food find on 
the crtl, and rainetli o)t 1 lie just and on the unjust. For if 
ye lure them ichich love you, what reward shall ye have ; do 
not ert n the publicans the same? Be ye therefore perfect, 
eren as your Father irhich is in Jiearen is perfect. lie saith 
that thus we become perfect sons of God; thus He shewed 
and taught that we are brought unto fulness, after being made 
again in heavenly birth, if the patience of God our Father 
abide in us, if the divine Likeness which Adam had lost by 
sin, become manifested and shine forth in our acts. What 
glory is it to be made like to God ! what manner of happiness 
and how great, to have among our graces what may be set 
beside divine praises ! 

4. Neither, dearest brethren, did Jesus Christ our God and 
Lord only teach us this in words, but fulfilled it also in His 
deeds. And since Tie had said that to this end lie came 
down to do the will of His Father, among the other wonders 
of His virtues, by which He expressed the proofs of a divine 
Majesty, lie preserved also the patience of His Father, by con 
tinuance of endurance. In fine, all His actions, even from His 
first coming, are marked by patience as their companion ; 
because first descending out of that heavenly height, into earthly 
places, the Son of God scorned not to put on the flesh of man ; 
and while He Himself was not a sinner, to bear the sins of others. 
Meantime, putting off His immortality, He suffers Himself to 
be made mortal, that He, the innocent, may be slain for the 
salvation of the guilty. The Lord is baptized by the servant, 
and He who was to give remission of sins, Himself disdains 
not to wash His body in the larer of regeneration. He forTit. 3,5. 
forty davs doth fast, bv whom all others are fattened; He 

i/ tt / 

hungers and suffers famine, that they who had been in famine 
of the word and of grace, may be filled with bread of heaven. 
1 1 c withstands the Devil tempting them, and content with only 
having conquered His foe, contends against him no longer 
than by words. He did not preside over His Disciples, as 
over servants in a Lord s power, but gently and mildly He 
loved thorn with a brother s affection. lie condescended 
also t<> wasli the iV-et of the Apostles; that, since He being 
Lord, dealt thus toward His servants, He might by His ex- 



254 ( hrisC s patience. 

TREAT, ample teach, what manner of man a fellow-servant ought to 
_JL__be, towards his fellows and equals. Nor need it be wondered 
at, that He became such unto the obedient, who in long pa 
tience could bear with Judas even unto extremity, taking 
food with II is enemy, knowing the domestic foe, yet not 
publicly revealing him, nor refusing the kiss of the betrayer. 
Moreover, in His bearing with the Jews, how great was His 
equanimity, and how great His patience ! 1) ending the unbe 
lieving unto faith by persuading them, softening the unthank 
ful by yielding to them, answering with gentleness to them 
that used contradiction, % in clemency bearing with the proud, 
and with humility giving way to the persecutors ; even unto 
the hour of His Cross and passion ready to gather together 
men who slew the Prophets and were ever rebellious against 
God. And in His very passion and Cross, before they were 
come to the cruelty of death and the shedding of blood, what 
reproaches of reviling were patiently heard by Him, what suffer 
ings of contumely endured ! so that He received with patience 
the spittings of revilers, who a little before had with His spittle 
vid.supr. made eves for a blind man ; and He in whose Name the Devil 

* A * * A *^ 

viii. s. w ith his angels is now by His servants scourged, Himself 
suffered scourging; He was crowned with thorns, who crowns 
Martyrs with eternal flowers ; He smitten on the face with 
palms, who yields true palms to them that conquer ; He 
stripped of His earthly raiment, who clothes others with the 
robe of immortality ; He received gall for food, who gave the 

propina- food of heaven, and He had vinegar to drink, who instituted 
the cup of salvation. He innocent, He just, yea innocency 
itself and justice itself, is numbered with the transgressors ; 
and truth is pressed with false testimonies, the future Judge is 
judged, and the Word of God led in silence to the slaughter. 
And while the stars are confounded before the Cross of the 
Lord, the elements disturbed, earth quakes, night shuts out 
day, and the sun, so he be not forced to witness the crime of 
the Jews, draws back both his rays and eyes, He speaks not, 
and moves not, nay in His very passion makes no profession 
of His Majesty : all things even unto the end are perseveringly 
and unceasingly endured, to the end that a full and perfect 
patience may be finished in Christ. And after all these 
things, He gives acceptance even to His murderers, if they 



/ 

patience ofP&triarck* and Prophttt* J-V) 

come turning unto Him ; and with saving patience, bountiful 
to preserve, lie shuts His Church to none ; those adversaries, 
those blasphemous, those ever enemies of His Name, if they 
do penitence for their sin, if they acknowledge the crime 
they had committed, He admits not only to forgiveness 
of their wickedness, but even to the reward of a heavenly 
kingdom. What can be named more patient, or what more 
bounteous ? The man is quickened by the blood of Christ, even 
who shed Christ s blood. Such and so great is the patience 
of Christ ; had it not been such and so great, neither had the 
Church hud Paul for an Apostle. But if we also, dearest 
brethren, are in Christ, if we put Him on, if He is the way of 
our salvation, let us, following Christ s steps in the paths of 
salvation, walk in the example of Christ; as John the 
Apostle instructs us, saying, He who .with he abideth in l Jo * m 
Christ, ouyht himself also so to walk as He walked. Peter 
likewise, on whom the Church was founded by the good 
pleasure of the Lord, lays it down in his Epistle, and says, 
Christ suffered for 7/.v, leaving you an example, that ye should^ Pet. 2, 
follow His steps; who did no sin, neither was deceit found in 
His month ; who ichen He was reviled, reviled not again, 
when He suffered, He threatened not : but delivered Himself 
to him that unjustly judged Him. 

5. In fine, we find both Patriarchs and Prophets and all 
the just who in an antecedent image bare the figure of Christ, 
did nothing rather guard in the praise of their virtues, than 
the keeping hold of patience in firm and fixed evenness of 
mind. Thus Abel, first to initiate and consecrate Martyrdom 
in its origin and the passion of a just man, resists not, strives not, 
against the fratricide ; but is killed, humble and meek through 
patience. Thus Abraham believing God, and first laying the 
root and foundation of faith, tempted in his son, hesitates not 
nor delays, but obevs the commands of God with an entire 

* > 

patience of devotion. And Isaac made before in figure after 



the likeness of the Lord s Sacrifice when brought to be 
immolated by his father, is found patient; and Jacob driven CJP> V id. 
forth by his brother, departs out of his country patiently; s "P ra v - 
and with greater patience afterwards, he as a suppliant draws 
him back to concord, when yet more impious and persecuting, 
by peaceable presents. Joseph, sold and banished by his 



256 J titit iur necessary to bear the original curse. 

TREAT, brethren, not only patiently pardons them, but also largely 
- and mercifully distributes free gifts of com to them at their 
coming to him. Moses is oftentimes despised bv an un 
thankful and unfaithful people, and is almost stoned by them, 
and yet mildly and patiently he entreats the Lord for that 
people. But in David, of whom according to the flesh 
Christ s Nativity sprang, how great and wonderful and 
Christian a patience, to have had it within his hand, to be 
able oftentimes to slay King Saul when persecuting and 
desiring to kill him ; and yet to love rather to save him when 
placed in his power and delivered over to him, not rendering 
back a return to his enemy, nay beyond this, avenging him 
when he was killed ! So many Prophets in fine were slain ; 
so many Martyrs honoured with glorious deaths, who all 
came to heavenly crowns by the praise of patience. For 
neither can the crown of pains and passions be obtained, 
except in that pain and passion patience go before. 

6. 1-ut that it may be more manifestly and more fully 
known, dearest brethren, how useful and necessary is patience, 
let tiie sentence of God be meditated on, which Adam, un 
mindful of the commandment, and transgressor of the law 
which had been given him, received in the first beginning of 
the world, and of the human race; thence we learn, how 
patient we ought to be in this life, who are in such state 

Gen. 3, born, as to labour here with distresses and conflicts. Because, 
9 * He saith, thou hast hearkened unto the voice of tlnj wife, and 
hast eaten of the tree, of which alone I had commanded thee 
that thou shouldest not eat, cursed shall be the (/round in all 
tlty works ; in nor rote and in yroaniny shalt thou, eat of it, all 
the days of thy life ; thorns and thistles shall it yield to thee, 
and thou shalt eat the herb of the Jield ; in the sweat of thy 
face thou shalt eat thy bread, till thou return unto the 
ground, from irhich thou wast taken ; for dust tliou art, and 
unto dust shall thou return. By the bond of this sentence 
we all are tied and fastened, until death being done away we 
depart out of this life. In sorrow and groaning it is needful 
that we be, all the days of our life ; it is needful we eat bread, 
with sweat and toil ; wherefore each one of us when he is 
born, and is received in the hostelry of this world, makes his 
start in tears ; and although ignorant and unaware of all 



Patience necessary to bear the trials peculiar to Christians. "257 

things, in that very beginning of birth he has learnt no other 
thing than weeping. By a providence of nature, he moans 
the anxieties of mortal life ; and the unfashioned soul does in 
its very entrance by wailing and groaning testify, to those 
toils and storms of life, into which it is entering. 

7. For as long as this life lasts, there is effort and toil ; 
nor unto them that undergo them, can any consolations give 
more aid, than those of patience ; and these while suited and 
necessary in this life for all men, so still more are they for us, 
who are more shaken by the assault of the Devil, who daily 
standing in array, become weary in our struggles with an in 
veterate and experienced Enemy; and who besides the various 
and unceasing battles of temptation, have also in our contest 
of persecutions, patrimonies to surrender, prisons to un 
dergo, chains to carry, life to yield, the sword, wild beasts, 
fires, crosses, in fine all sorts of torments and pains, to 
endure in the faith and vigour of patience; the Lord Himself 
instructing us and saying, Tliese tilings I have spoken unto John 16, 
you, that in Me ye might have peace ; but in the world ye 33 
shall /Ktre tribulation; yet be of good cheer, for I have over 
come the world. But if we, who have renounced the Devil 

and the world, suffer tribulations and enmities of the Devil 
and the world more often and more violently ; how much 
more ought we to keep hold on patience, with whom for our 
helper and companion we may bear all evil things ? It is the 
saving precept of our Lord and Master; He that endureth,Nzi.\Q, 
He saith, even unto the end, the same shall be saved. And 
again; If ye continue, He saith, in My Word, ye shall be John 8, 
truly My Disciples, and ye shall know the truth, and the ^ 
truth shall make you free. 

8. We must endure and persevere, dearest brethren, that, 
being admitted to the hope of truth and liberty, we may come 
even unto truth and liberty itself: for that same thing, that 
we are Christians, is a ground of faith and hope ; but there is 
need of patience, that hope and faith may be made able to 
attain unto their fruit. For we follow not present glory, but 
future; as Paul the Apostle admonishes us and says, W^Rom.a, 
are saved by hope ; but hope that is seen is not hope; /<?r 24 25 * 
what (i man seeUi, irhy do tit lie It ope ? 13 nt if we It ope for 

that wr we ;/o/, tlten we do bi/ patience wait for if. Where- 



258 Patience necessary for maintaining love. 

TREAT, fore waiting and patience is necessary, that we may fulfil 
that which we have begun to be, and that what we believe and 



hope for, we may when God gives it receive. Finally in another 
place, the divine Apostle instructs and teaches the righteous 
and them that exercise good works, and that lay up for 
themselves heavenly treasures in the increase of the divine 

Gal. 6, usury, to be patient likewise, thus saying, Wherefore while 
we have time, let us do good unto all men, especially unto 
them who are of the honscltold of failh. J*ut let ns not faint 
in well-doing; for in due season we shall reap. He admo 
nishes that no man through impatience faint in doing good ; 
that no man, either called aside or overcome by temptations, 
desist in the middle path of praise and glory, and the things 
that have been done be lost, in that those which had been 
begun cease to be brought to perfection. As it is written, 

Ez. 33, The righteou&iess of the righteous shall not deliver him, in 
the day when he shall transgress. And again, Hold that 

11 ichich (hou hast, that another take not thy crown. This 
voice admonishes us to persevere in patience and strength, so 
that he who now presses unto the crown with praise near 
to time, may become crowned through the continuance of 
patience. 

9. But patience, dearest brethren, not only preserves what 
is good, but also repels what is evil. Accordant to the 
Holy Spirit, and blending with what is heavenly and divine, 
it wrestles by the resistance of its powers against those 
works of the flesh and body, by which the soul is overcome 
and captured. Let us now consider a few things from 
among many, that from those few the others also may be 
understood. Adultery, fraud, murder, are mortal crimes. 
Let patience be strong and stedfast in the heart, and then 
neither is the sanctified body and Temple of God polluted 
with adultery; nor that innocence which had been dedicated 
to righteousness stained with the contagion of deceit; nor 
vid note the hand which has carried the Eucharist, spotted with 

i.vi.16. swor( j anc | bloodshed. Charity is the bond of brotherhood, 
the foundation of peace, the link and strength of unity; it is 
greater than both hope and faith ; it has precedence both of 
good works, and Martyrdoms ; it, being eternal, will evermore 
abide with us in God s presence, in the realms of heaven. 



Patience necessary for the special Christian duties. 259 

Take patience from it, and parted it abides not. Take away the 
substance of bearing and enduring, and it has no root or strength 
to persevere withal. In fine, the Apostle when he spoke of 
charity, joined endurance and patience with it. Charity, he iCor.I3, 
says, is of great soul, charity is kind, charity envieth not, is not 
puffed up, is not angered, thinketli no evil, is content with 
all things, believeth all things, hopeth all things, endnreth all 
things. He shews that therefore it is able steadily to persevere, 
because it knows how to endure all things. And in another place 
he says, Forbearing one another in love ; endeavouring to keep Eph. 4, 
the unity of the Spirit in the bond of peace. He shewed that 2 3- 
neither unity nor peace can be preserved, unless brethren 
cherish one another with mutual long-suffering, and guard 
the bond of concord by the mediation of patience. 

10. How further, not to swear, or curse; not to recover 
your goods taken from you ; receiving a blow to turn the 
other cheek to the smiter; to forgive a brother that sins 
against you, not only seventy times seven, but altogether all 
his sins; to love your enemies ; to offer prayer for your 
adversaries and persecutors ; how shalt thou be able to fulfil 
these things, except by stedfastness of patience and endur 
ance ? This we see fulfilled in Stephen, who when slain 
violently and with stones by the Jews, sought not revenge 
for himself but pardon for his murderers, saying, Lord, Ian Acts 7, 
not this sin to their charge. Such was fittingly the first 
Martyr of Christ, who, forerunning future Martyrs in a 
glorious death, was not only preacher of the Passion of the 
Lord, but also the imitator of His most patient gentleness. 
What shall I say of anger, of discord, of hatred, which in 
a Christian ought not to be ? Let but patience be in the 
breast, and these will not be able to find room within it; 
or if they attempt to enter, they are soon excluded and 
depart, that the home of peace may have continuance in 
a heart, where it delights the God of peace to dwell. In 
fine, the Apostle admonishes and teaches us thus, saying, 
Grieve not the Holy Spirit of God, whereby ye are sealed ^ph. 4, 
unto the day of redemption . Let all bitterness, and trrath, 
and anger, and clamour, and eril speaking, be put auay 
from you. For if the Christian has gone forth from carnal 

s 2 



260 Patience necessary fur undergoing lodily ailments. 

TREAT, rage and strife, as from among tempests of the sea, and 

is now entered, tranquil and meek, within the port of Christ, 

he should admit neither anger nor discord within his breast, 
for it is permitted to him neither to render evil for evil, nor 
to bear hatred. 

11. Furthermore, patience is needful, for those various 
maladies of the flesh, frequent and hard pangs of the body, 
by which every day the human race is worn and shaken. 
For because in that first transgression of the commandment 
strength of body departed together with immortality, and weak 
ness came with death, and strength cannot be recovered, until 
immortality is recovered, therefore there must be needs in this 
frailty and weakness of the body a wrestling ever and a strug 
gling, a wrestling and a struggling which cannot be under 
gone, without strength from patience. And in this weighing 
and searching of us, manifold pains are applied, and varied 
kinds of trial are drawn down, in the loss of possessions, 
in the ardency of fevers, in the torture of wounds, and the 
bereavement of friends. Nor does any thing more distinguish 
between the unrighteous and the righteous, than that the 
unrighteous in adversity complains and evil-speaks through 
impatience, the righteous by patience is proved, as it is 
Ecclus. written, In pain endure, and itt thy low estate hare patience ; 
for gold and silver are tried in the fire. Thus Job was 
examined and proved, and was raised to the highest elevation 
of praise, by the virtue of patience. What darts of the Devil 
were sent out against him ! What tortures applied ! Loss of 
his patrimony is laid upon him ; the bereavement of a nume 
rous progeny is inflicted : a master of wealthy estate, a 
father more wealthy in children, of a sudden he is neither 
master nor father ; the ravaging of wounds follows, while a can 
cerous plague of worms consumes his corrupting and putrifying 
limbs. And that there might nothing whatever remain, 
which Job did not experience in his trials, the Devil arms his 
wife also, using that ancient method of his wickedness, as 
though through woman he were able to deceive and mislead 
all, as he did in the beginning of the world : yet neither is 
Job broken by his heavy and multiplied assaults, that so amid 
those his straits and distresses, God s benediction may 



Evils of impatience. 

be declared, in the victory of patience. Tobias also after his 
noble works of righteousness and pity, when tried by the 
loss of sight, in that measure in which he suffered blindness 
patiently, in an equal measure had he great merit with God, grandlter 
by the praise of patience. prome- 

12. And, dearest brethren, that the blessedness of patience ruit - 
may the rather shine forth, let us consider on the other hand 
the mischief which impatience brings with it. For as pa 
tience is Christ s blessing, so impatience is the Devil s curse ; 
and as he in whom Christ dwells and abides, is found patient, 
so he is ever impatient, whose mind the Devil s wickedness 
possesses. In a word, let us consider what happened at the 
very first. The Devil impatiently endured that man was 
made after the Image of God 3 ; for this cause was the first 
both to perish and destroy. Adam, through impatience with 
a heavenly command, was delivered self-ruined to death, 
not keeping the divine grace given by the guardianship of 
patience ; Cain also, was led to slay his brother, through 
impatience of his sacrifice and oblation; and Esau descended 
from the greater to the less, and lost his preeminency 
through impatience for pottage. What ? The Jewish people, 
faithless and unthankful toward divine benefits, was it not 
through the sin of impatience, that they first went away from 
God ? Not able to bear the delay of Moses conversing with 
God, they dared to ask for profane gods, an ox s head, 

* Tertullian also assigns the devil s S. Ambrose, (in Psalm 118. 3. . 34.) S. 

fall to impatience, (de Patient. 5.) S. Jerome, (in Esai. 14. 12.) S. Gregory, 

Cyprian assigns it to envy, infra xii. 3. (Moral, xxxiv. 23.) On this subject 

as do S. Irenaeus, (Haer. iv. 78.) S. Austin speaks as follows :" Some say 

5. Methodius, (ap. Epiphan. Hccr. 64. that his envying man made after the 
21.) S. Gregory Nyssen, (Or. Catech. image of God was his very fall from 

6. p. 487, 8.) S. Paulinus, who seems heaven. But this envy follows, not 
to borrow S. Cyprian s language in the precedes pride. Envy is not the cause 
text, (eodem periit scelere quo perdidit, of being proud, but pride of being en- 
Ep. 4.) S. Augustine, (In Ep. 1. Joann. vious. Pride is loving our own pre- 
iii. 12.) Anastatius, (in Hodego.4. apud eminence; envy is hatred of another s 
Biblioth.Patr. Colon. 1618. vol.6.p.592.) happiness; it is plain what follows : T 
Lactantins considers the devil s envy to mean, by a man s loving his own pre- 
hau> been raised by the exaltation of eminence he comes to envy his equals, 
the Son of God. (Instit. ii. 9.) but he is because they are his equals, or his in- 
known to be heterodox in the doctrine of feriors lest they should be his equals, or 
the Holy Trinity. It is the common his superiors that he is not their equal." 
opinion of nearly all the Fathers, that de Gen. ad lit. xi. 14. Some of the 
the seminal cause of the devil s fall was philosophical Fathers speak as if the 
pride, as S. Chrysostom, (in Gen. sin of the angels with the daughters of 
Horn. 22.> Theodoret, (contr. Grsec. men was the first fall which took place 
iii.p.789.) Eusebius, (de Prsnpar. Ev. vii. among them ; as S. Justin, (Apol. ii.5.) 
16.) S. Basil, (Horn. Quod Deus, &c. 8.) Athenagoras, (Legat. 24.) 



26*2 Benefits of patience. 

TREAT, and an image of earth, that they might call them guides of their 
-journey; nor ever did they withhold from the same impa 
tience, impatient ever of instruction and of divine monition, 
till after slaying their Prophets and all the just, they leapt 
headlong unto the Cross and bloodshedding of the Lord. 

13. It is impatience likewise that makes heretics within 
the Church, and, while they rebel after the likeness of the Jews 
against the peace and love of Christ, drives them to active 
and violent enmities. And not tediously to number all things, 
whatever patience by, its works builds up unto glory, impa 
tience unbuilds unto ruin. Wherefore, dearest brethren, 
having diligently weighed both the benefits of patience, and 
the evils of impatience, let us hold fast in all observance that 
patience through which we abide in Christ, in order that we 
may be able to come with Christ to God ; patience, plenteous 
and manifold, not curtailed in a scanty course, nor straitened 
by contracted bounds. 

14. The virtue of patience widely ranges, and its riches 
and largeness, rising indeed in a fountain which has one 
name, flow out in gushing streams through many ways of 
glory ; nor can any thing in our conduct avail for the perfect 
ing of praise, except it take hence the substance of its per 
fection. It is patience which both commends, and preserves us, 
to God. It is this, that restrains anger, bridles the tongue, 
governs the mind, guards peace, regulates discipline, breaks 
the impulse of lust, binds down the violence of pride, 
quenches the flame of hatred, controls the power of the rich, 
comforts the want of the poor, maintains a blessed integrity in 
virgins, in widows a studious chastity, in the wedded and 
married a singleness of love, makes men humble in prosperity, 
brave in adversity, mild toward injuries and contempts; 
teaches quickly to pardon them that offend ; teaches the of 
fender to make entreaty long time and often ; conquers tempta 
tions, bears persecutions, leads passions and Martyrdoms to 
their consummation. It is this that firmly fortifies the found 
ations of our faith ; it is this that bears upward the growings 
of our hope ; this guides our conduct, that we may be able 
to hold the way of Christ, while we walk according to His 
long-suffering ; and makes us to continue sons of God, by 
imitating the patience of our Father. 



Scripture exhortation* to putimnr. 263 

15. Yet since I know, dearest brethren, of very many, who 
because either of the pressure or the pain of poignant injuries, 
are desiring speedily to be avenged of them that assail and 
rage against them, and will not put off the recompense of 
evils, until that day of last Judgment, we exhort you for the 
mean while, embrace with us this benefit of patience, that 
while amid these storms of a turbid world, we are placed 
under persecutions whether of Jews or of Gentiles and like 
wise heretics, we may patiently await the day of vengeance, 
and not hasten to retaliate our suffering, with a complaining 
and envious haste. For it is written, Wait ye upon Me, Zeph. 3, 
saith the Lord, in the day that I rise up for testimony; for 
]\Iy Judgment is to the congregations of the nations, that I 
may take hold on kings, and pour out upon them Mine anger. 
The Lord commands us to wait, dearest brethren, and to abide 
the day of future vengeance in stedfast patience ; who also in 
the Apocalypse thus speaks, saying, Seal not the sayings of the Rev. 22, 
prophecy of this Book, for now the time is at hand, for them 
that continue lo hurt, to liurt ; and for Mm that is filthy, to be 
filthy still ; hut for the righteous to do things yet moreriyJtieous, 
and likewise for him thai is holy lo do things yet holier. Beliold 
I come quickly, and My reward is icilh Me, to give every man 
according to his work. Wherefore also the Martyrs that cry, 
and that press to their avenging in their bursting grief, are 
required yet to await, and to provide patience unto the com 
pleting of times, and fulfilling of Martyrs. And iclten, he Rev. 6, 
saith, He had opened the fifth seal, I saw under the altar of 
God, the souls of them that were slain for the Word of God, 
and for their testimony ; and they cried with a loud voice, 
saying, Plow long, O Lord, Holy and True, dost Thou not 
judge and avenge our blood, on them that dwell on the earth . 
And there icere given to them each while roles : and it was 
said unto them that they should rest yet for a little season, 
until the number of their fellow-servants and brethren is 
fulfilled, who after h-ard shall be killed, after their example. 
And when shall come the divine vengeance of righteous 
blood, the Holy Spirit declares by Malachi the Prophet, 
saying, Behold, the day of the Lord cometh burning as an oven, Mal.4,1. 
and all aliens and all the wicked shall be stubble ; and the 
day that cometh shall burn them up, saith the Lord. This 



264 Scripture encouragements to patience. 

TREAT, likewise we read in the Psalms, where the advent of God the 
Judge is proclaimed, to be had in reverence in the Majesty 
i n( l u i s iti 011 > God shall come manifest, our God, and 



36. shall not keep silence. A fire shall burn before Him, and 
about Him a great tempest. He shall call the heaven- abore, 
and the earth from below, that He may separate His people. 
Gather His sat tils together nnto Him, them that make a 
covenant icilh Him with sacrifices ; and the heavens shall 
declare His righteousness, for God is Judge. And Esaias 

Is. 66, foreannounces the same things, saying, For behold the Lord 
will come like a fire, and His chariot like a tempest, to 
render vengeance with anger; for with the fire of the Lord 
they shall be judged, and with Fits strord they shall be 

Is. 42, wounded. And again ; The Lord God of hosts shall go forth 

13. 14. am i $] ta n crush the war, He shall stir up the battle, and 
shall cry out against His enemies with strength; 1 have held 
My peace ; shall I be ever silent ? But who is This, who 
saitli that before He kept silence, and that He will not be 

Is. 53, 7. ever silent? Surely it is He, who was led as a sheep to the 
slaughter, as tlie lamb before its shearer is without voice, so He 

Is. 42,2. opened not His mouth : surely He, who did not cry, neither 

Is. 50,5. was His voice lifted up in the streets : surely He, who was not 
rebellious, neither contradicted, when He offered His back 
unto stripes, and His cheeks to the palms of the hand, neither 
turned away His face from the foulness of spitting: surely 

Mat. 27, He, who when He was accused by the chief Priests and 
4 * Scribes answered nothing, and while Pilate wondered, kept a 
most patient silence. This is He, who having kept silence 
in passion, will break silence afterward in judgment. This 
is our God, the God, that is, not of all, but of the faithful and 
believing, who when He comes manifested in His second 
Advent, will not keep silence, for whereas He came hidden 
in humility at the first, He shall then come manifested in 
power. 

16. For Him let us wait, dearest brethren, our Judge and 
Avenger ; who will avenge at once Himself and the people of 
His Church, and the company of all the righteous from the 
beginning of the world together with Himself. He who 
hastes and presses too fast unto his avenging, let him 
consider that not yet has the Avenger been avenged, God 



Christ must be avenged before we are. 265 

the Father hath commanded that II is Son should be worship 
ped ; and the Apostle Paul, mindful of the divine command 
ment, sets forth, and says, Cod luith exalted Him, <tnd yircn Phil. 2, 
Him a Name which is above every name ; that at the Name 9 ] 
of Jesus every knee should bow, of things in heaven, and thinya 
in earth, and things beneath. And in the Apocalypse the 
Angel resists John who would worship him, and says, See Rev. 22, 
ilwn do it not ; for I am thy fellow-servant and of thy 
brethren. Worship Jesus the Lord. How great is the Lord 
Jesus, and what His patience, that He who is adored in 
heaven, is not yet avenged upon earth ! Let us think of His 
patience, dearest brethren, in our persecutions and passions. 
To His coming let us offer an obedience full of waiting 
thoughts. Let us not, servants as we are, haste with irre 
ligious and immodest speed, to be defended before our Lord. 
Rather press we and labour on, and let us, watching with the 
whole heart, and stedfast unto all longsuffering, maintain the 
commandments of the Lord ; that when the day of anger and 
avenging comes, we may not be punished with the impious 
and the sinning, but may receive honour among righteous 
men and fearers of God. 



TREATISE XII. 

ON JEALOUSY AND ENVY. 



[This Treatise was written with the same object as the foregoing, appa 
rently in the same or following year, A.D. 256. Neither in this nor the 
foregoing is the object expressly mentioned.] 



TREAT. To feel jealousy of what you regard as good, and to envy 

- those who are better than yourself, to some, dearest brethren, 

seems a light and minute offence ; and when it is thought 

light and minute, it is unfeared ; and when unfeared it is held 

in contempt ; and when held in contempt it is with difficulty 

escaped from; and it becomes a dark and covert destruction, 

which, from not being perceived and thereby provision made 

against it, works latent affliction upon incautious minds. 

Further, the Lord has commanded us to exercise prudence, 

and has instructed us to watch with thoughtful anxiety, lest 

an Adversary, who is ever watchful, and ever on the alert to 

ensnare, after having stolen entrance into the breast, out of 

sparks kindle flame, from little things build up the greatest: 

and while flattering the inert and incautious with gentler air 

and softer breeze, lift storms and whirlwinds up, and compass 

the downfal of faith and shipwreck of our life. For this 

cause, dearest brethren, we must be keeping sentry, and toil 

with all our might, that against a raging enemy, who is 

directing his darts against all parts of our body wherein we 

can be stricken and wounded, we may with anxious and 

abundant vigilance carry on the fight; according to that 

which Peter the Apostle in his Epistle admonishes and 



The it-ties of the Devil. 0(57 

teaches, thus saying, Be sober and watch, because yowrlPet. 5, 
Adversary the Devil, as a roaring lion, goeth about, seeking* 
some one whom he may devour. He goeth about each of us ; 
and, as an enemy that makes siege upon men who are shut 
within, he spies the walls, and tries whether there may be 
some part of our members less stedfast and less sure, by 
access of which he may gain entrance to the inner places. 
To our eyes he offers alluring images and easy pleasures, that 
by sight he may destroy chastity. He tries the ears with 
melodious music, that by listening to sweetest sounds, he 
may relax and enervate our Christian vigour. The tongue 
he provokes by revilings, the hand by provocation of injuries 
he stirs up to the wantonness of murder ; to make a man dis 
honest, he sets unjust gains before him ; that money may 
make the soul its captive, he loads up the heap of pemicious 
gatherings ; promises earthly honours, that he may take away 
the heavenly ; holds out the show of false things, that he may 
steal the real ; and when he cannot deceive unseen, he for- 
wardly and undisguisedly threatens, and stretches out the 
dread of tumultuous persecution, that he may subdue the 
servants of God ; ever unquiet and ever adverse ; deceitful in 
peace, and violent in persecution. 

2. Wherefore, dearest brethren, the mind ought to be 
standing in its array and armed, equally whether against the 
treacherous plots or the open threats of the Devil ; as ready 
at all times to repel, as is the enemy at all times ready to 
assail. And since those darts from him are more numerous, 
which make their approach in a lurking way, and the more 
covert and hidden discharging of them, does, because unper- 
ceived, bear down more heavily and thickly to our wounding, 
against those also let us be on the watch to know and to 
repel them ; amongst which, is the evil of jealousy and envy. 
And if any man deeply consider this, he will discover that 
nothing ought to be more guarded against by a Christian, 
nothing more cautiously heeded, than his becoming ensnared 
by envy and bad feeling, so that entangled in the unseen 
snares of a deceitful enemy, a brother swayed by jealousy to 
hatred of his brother, should perish at unawares by his 
own sword ; which that \ve may collect the more fully and see 
more plainly, let us go back to its source and beginning. 



268 Instances of envy in Scripture. 

TREAT. 3. Let us consider from whence, and at what time, and in 

what way, jealousy had its beginning ; for it will be easier for 

us to escape from so destructive an evil, if both the source 

and magnitude of that evil be known. From it the Devil in 

the very beginnings of the world, did first both perish and 

vid. xi. destroy. He who long had been upheld in Angelic majesty, 

12. note he t ] ie acce pted and dear to God. when he beheld man made 

a* 

after God s likeness, did in malignant wrath break forth into 
envy, not sooner overthrowing another through impulse of 
jealousy, than by jealousy he was himself overthrown; 
captive before he was capturer ; perishing before he became 
destroyer; and while under the spur of envy he carries off 
from man the grace of immortality that had been given him, 
becoming the loser of that estate which had before been his. 
What evil, dearest brethren, is that, by which an Angel 
fell? by which that lofty and illustrious height was able to 
be deceived and overthrown ? by which he was deceived 
who was the deceiver ? It is thus that envy practises its 
assaults upon earth, when man, about to perish through had 
feeling, submits himself to the teacher of perdition ; becoming 
through jealousy imitator of the Devil. As it is written, 
\Visd.2, But through envy of the Devil death came into the world. 
They therefore imitate him who are of his part. Hence in a 
word the original estrangements of the new brotherhood, hence 
commenced the unnatural fratricide ; unrighteous Cain be 
coming jealous of righteous Abel, the bad man persecuting 
the good with envy and venom. So much availed the mad 
ness of jealousy towards the commission of crime ; so that no 
thought was felt of love for a brother, nor of the greatness of 
the crime, nor fear of God, nor retribution for guilt. He was 
unrighteously oppressed, who first had manifested righteous 
ness ; he underwent hatred, who knew not to hate ; and he 
was impiously killed, who in death made no resistance. It 
was through jealousy also that Esau was enemy of his 
brother Jacob. For because the one had received the 
blessing of his Father, the other became inflamed to perse 
cuting hatred by the firebrands of envy. Moreover when 
Joseph s brethren sold him, the cause of their selling him was 
derived from enviousness ; for when he with simplicity set 
forth to them, as a brother to brethren, that prosperous thing 






Evil fruits of envy. 269 

which had been shewn to him in visions, their unkindly spirit 
broke forth into envy. What else moreover than the spur of 
jealousy provoked King Saul to hate David, and seek with 
persecutions oftentimes repeated to kill that innocent and 
merciful man, full of meek and gentle patience ? Because 
when Goliath was killed, and that great enemy destroyed 
through the help and goodness of God, the admiring people 
broke forth with suffrage of acclamation in praising David, 
Saul conceived through envious feeling the mad spirit of 
hatred and persecution. And not to lengthen on in num 
bering all, let us mark the fate of a nation that entirely 
perished. Did not the Jews for this cause perish, because 
they would rather envy Christ, than believe in Him ? Carp 
ing at those great works which He performed, they were 
deceived by jealousy that blinded them, and could not 
open the eyes of their heart to the acknowledgment of 
divine things. 

4. Thinking now on these things, dearest brethren, let us 
watchfully and boldly arm our heaven-surrendered breasts, 
against this great instrument of destruction. Let others death 
avail for our saving ; let the sufferings of unwatchful men 
contribute health to those who take thought. None can 
think that that mischief exists in a single form, or is compre 
hended in brief limits or a narrow boundary. Far spreads the 
manifold and fertile mischief of jealousy. It is the root of all 
evils, the fountain of calamities, the seedbed of sins, the 
material of wicked deeds. Hatred arises from hence ; from 
hence wrathfulness issues. Jealousy inflames avarice, when 
a man cannot be content with his own, seeing another more 
rich. Jealousy excites ambition, when a man sees another in 
greater possession of honours; when jealousy blinds oursenses, 
and reduces the secret springs of the mind under its power, 
the fear of God is despised, the guidance of Christ is dis 
regarded, and the day of Judgment unprovided for : pride 
inflates, fierceness embitters, unbelief plays false, impatience 
harasses, discord rages, anger burns ; nor can he any longer 
restrain or rule himself, who is delivered over to another 
power. By this the bond of the peace of the Lord is broken, 
by this the love of brethren is violated, by this truth is 
corrupted, unity is rent, and men fly to heresies and schisms; 



270 Special eril and misery of envy. 

TREAT, when Priests are misrepresented, and Bishops are envied, and 

men either complain that they themselves were not rather 

ordained, or deign not that another should be set over them. 
Hence the man who is proud through jealousy and perverted 
by envy kicks and rebels; in wrathfulness and illwill, op 
posing not the man but the dignity. 

5. And what moth worm of the soul, what corruption of 
thoughts, what eating away of the breast, to be jealous of 
another either for his virtue or his happiness ; that is, to 
hate in him either his own merits or God s gifts ; to con 
vert the good things of others into one s own hurt, to 
be tortured by the prosperity of illustrious men, to turn the 
glory of others into pain to one s self; to bring as it were the 
men of blood to one s own breast, to apply torturers to one s 
thoughts and counsels, who rend with intestine tonnents, and 
smite the hidden places of the heart with the barbs of hatred ! 
Food cannot be happy to such men, nor their drink pleasant ; 
ever are they in sighs, in groans, in grief; and since the evil 
nature is never put off by envious men, the besieged bosom 
is torn without ceasing by day and night. Other evils have 
their limit, and whatsoever sin is committed ends in the com 
mission of the offence. The crime of the adulterer is done, 
when his sin has been perpetrated ; the crime of the robber 
has its repose, when his murder is committed; the rapacity 
of the thief is at rest when he is possessed of his booty, and 
the cheat is stayed by the accomplishment of his deceit. 
Jealousy has no limit, a lasting and continuous evil, a sin 
without an end, and in proportion as he against whom envy 
is felt goes on in the increase of his success, so also does the 
envious man become inflamed to greater heat by the fire 
of jealousy. Hence the threatening countenance, the look of 
fierceness, the pallid face, the trembling lips, the gnashing 
teeth, wild words, unbridled revilings, the hand prompt to the 
violence of bloodshed, and if empty meantime of the sword, 
still armed by the hatred of a phrenzied mind ; and therefore 
Ps. 36, the Holy Spirit saith in the Psalms, Be not jealous against 
Ps 36 him that prosper eth in his way ; and again, The wicked shall 
[37] 12. espy the just, and shall gnash upon him with his teeth ; but 

1 *^ 

God shall laugh at him, for He seeth that his day is coming. 
These the blessed Apostle Paul designs and points out, saying, 



Scripture -exhortations against envy. 271 

The poison of asps is under their lips, and their mouth is full Horn. 3, 
of cursing and bitterness. Their feet are swift to shed blood, 13 ~ 18 - 
destruction and misery are in their irays, who have not known 
the way of peace, neither is the fear of God before their 
eyes. It is a much lighter evil, and a less danger, when 
limbs are wounded by the sword. It is an easy cure where 
the blow is seen ; and a wound that is in sight is quickly 
brought to recovery by the aid of medicine : the wounds of 
jealousy are withdrawn and covert, and admit not the anti 
dote of remedial art, having shut themselves in secret suffering 
within the hidden recesses of the conscience. You who are 
envious and malignant, consider how treacherous, pernicious, 
and adverse you are towards those whom you hate : yet 
to the welfare of none of them are you a greater enemy 
than to your own. Whomsoever you persecute with jealousy, 
he will be able to escape and avoid you; but you cannot 
escape from yourself. Wheresoever you are, your enemy 
is with you, the foe is always in your bosom, your ruin is 
shut within, you are tied and bound with the inextricable 
length of chains, captive under the dominion of jealousy, and 
unaided by any consolations. It is a long lasting evil, to 
maintain enmity against a man that has a part in God s 
favour ; it is a calamity without remedy, to hate the happy. 

6. And therefore, dearest brethren, the Lord taking counsel 
against this peril, so that none should run into the snare of 
death by jealousy of a brother, when His Disciples asked 
Him who among them was the greater, answered, Whosoever Luke 9, 
shall be least among you all, the same shall be great. He cut 48 
off all emulation by His answer ; He rent out and cut away all 
cause and matter of a gnawing envy. To the Disciple of 
Christ it is not lawful to be jealous, it is not lawful to envy. 
There can be no contention for eminence among us, from 
humility we grow to greatness, we have learnt how to become 
accepted. Finally, also the Apostle Paul, instructing and 
warning us, that being illumined with the light of Christ, and 
having escaped the shadows of a conversation that is of the 
night, we ought to walk in the works and dealings of the 
light, writes thus and says, The night is far spent, the day is Rom. 13, 

10 1 *^ 

at hand ; let us therefore cast off the works of darkness, and 

* %. 

let us put upon us the armour of light ; let us walk honestly 



272 Scripture exhortations against envy, 

TREAT, as in the day ; not in rioting and drunkenness, not in lusts 

1_ and wantonness, not in strifes and jealousy. If the shadows 

have gone forth from your breast ; if night is dispersed from 

it ; if the darkness is wiped away ; if the brightness of day 

has illumined your senses, if you have begun to be a man of 

light, wear the things which are Christ s ; for Christ is light 

and day. Why do you rush into the shades of jealousy? 

why wrap yourself in the mist of evil feeling ? why in the 

blindness of envy quench all the light of peace and kindness? 

why do you return to the Devil whom you had renounced ? 

why do you become like to Cain ? For that whosoever is 

envious and feels hatred towards his brother is convicted of 

the sin of murder, the Apostle John pronounces, in his Epistle 

l John th us saying, Whosoever hatcth Itis brother is a murderer; 

3 > 15 - and ye know that no murderer hath eternal life abiding in 

l John him. And again ; He that saith he is in the light, and hateth 

2,9. 11. &ij Irot/ter, /* /// darkness even until now ; and walketh in 

darkness, and knowetk not whither he goeth, because that 

darkness hath blinded his eyes. He, he saith, that hateth 

his brother walketli in darkness, and knoweth not whither he 

goeth ; for he goeth unknowing into hell, ignorant and blind 

he descends headlong to punishment ; departing, that is, from 

John 8, the light of Christ, who warns us and says, / am the light of 

the world ; he that followeth Me shall not walk in darkness, 

but shall have the light of life. He then follows Christ, who 

treads in Ilis commandments, who walks by the path of His 

instruction, who follows His footsteps and pathways, who 

imitates that which Christ both did and taught; according to 

that which Peter also exhorts and counsels, thus saying, 

l Peter Christ suffered for ?/.<?, leaving you an example, that ye should 

follow His steps. 

7. We ought to remember by what word Christ names His 
people, by what title He designates His flock; He calls 
them sheep, that the innocence of Christians may be like 
sheep ; He calls them lambs, that their simplicity of mind 
may imitate the simple nature of the lambs. Why doth the 
wolf lurk beneath the clothing of sheep ? why doth any 
falsely calling himself a Christian, put to dishonour the flock 
of Christ ? To put on the Name of Christ, and not to walk by 
the way of Christ, what is it but the counterfeit of a divine 



llrtvt/ incompatible with charity. 27H 

Name, and desertion of the way of salvation? i or Himself 
teaches and says, that he comes unto life, who keeps the 
commandments; and that he is wise, who hears His words, 
and does them ; that he also shall be called the greatest 
Doctor in the kingdom of heaven, who does and so teaches ; 
for that then will avail to the preacher, what has heen well 
and profitably preached, when that which goes forth from his 
month is fulfilled in his works ensuing. But what did the 
Lord more often commit to His Disciples, what among His 
saving instructions and heavenly precepts did He oftener 
charge them to keep and observe, than that with the same 
love with which He loved the Disciples, we also should love 
one another ? But in what manner does he keep either the 
peace or love of the Lord, who through influence of jealousy 
can be neither peaceable nor loving ? Therefore also when 
the Apostle Paul set forth the merits of peace and charity, and 
firmly maintained and taught that neither faith, nor alms, nor 
even the passion itself of Confession and Martyrdom, would 
profit him, except he kept the claims of charity perfect and 
inviolate, he added and said, Charity is of great soul, charity \ COT. 
is kind, charily envies not. Teaching, that is, and shewing, 13>4< 
that he can hold fast charity, who is of great soul, and kind, 
and alien from jealousy and ill-feeling. Likewise in another 
place, when he counselled, that the man who has become full 
of the Holy Spirit, and is made the child of God by a heavenly 
birth, ought to follow none other things than spiritual and 
divine, he sets it forth, and says, And I, brethren, could not \ Cor.3, 
speak unto you as unto spiritual, but ax unto carnal, even as 
unto babes in Christ. I hare fed you with milk and not with 
meat ; for ye iccrc not hitherto able, neither yet note are ye 
able, for ye are yet carnal : for whereas there are among you 
jealousy and contention and strifes, are ye not carnal, and 
walk as men ? 

8. Vices and carnal sins, dearest brethren, must be crushed, 
and the noxious mischief of the earthly body be trodden 
under foot by spiritual vigour, lest again bonie back to the 
conversation of the old man, we be entangled in the snares of 
death ; the Apostle having providently and wholesomely fore 
warned us of this very thing; Therefore, he saith, brethren, 

?/.<? not live after the flesh ; for if ye lire offer the flesh, ye 12 ~ 14 - 

T 



274 Envy incompatible with the new birth. 

u >ill presently die; but if ye through the Spirit do wort iff/ 
the deeds of the body, ye Khali lire: for as many as (ire led by 



the Spirit of God, they are the sons of God. If we are sons 
of God, if we have now begun to be His Temples, if when 
we have received the Holy Spirit, we live holily and spiri 
tually, if we have raised our eyes from earth to heaven, if 
we have lifted to high and heavenly things a bosom full of 
God and of Christ, let us do none other things than those 
which are worthy of God and Christ, as the Apostle also 

Col. 3, awakens and exhorts us ; If ye be risen, he says, with Christ, 
seek those things n Iticli are above, where Christ is sitting on 
the right hand of God ; set your affection on things above, 
not on things which are upon the earth. For ye are dead, 
and your life is hid- with Christ in God ; but when Christ 
who is your life shall appear, then .shall ye also appear with 
Him in (/lory. Let us therefore, who according to the carnal 
sins of the old man have both died and are buried in Baptism, 
who have risen together with Christ in heavenly regeneration, 
let us both think and do the things which are of Christ, as the 

lCor.i5.same Apostle again teaches and admonishes, saying, The 

17 ~~ 49 Jirst man is of the earth of the ground, the second man is 
from heaven ; as is the earthy, such also are the earthy ; 
and as is the heavenly, such are also the lieavenly. As we 
have borne the image of him that is from earth, let us also bear 
the Image of Him that is from heaven. But we cannot bear the 
heavenly Image, unless in the state wherein we now are, we 
shew the likeness of Christ ; for this is to change that which 
you had been, and to become what you were not, that a 

deifica divine nativity may shine in you, that a deific discipline may 

pHna. be reflective in you of God the Father, and God be glorified in 
man, in the honour and praise of living; as Himself exhorts and 
counsels us, promising a correspondingrecompense to them that 

1 Sam. 2 .glorify Him; Them, He saith, that glorify Me, I will glorify ; 
and he that despiseth Me shall be despised. The Lord 
forming and training us for this glorification, and engen 
dering in the sons of God the likeness of God the Father, 

Mat. 5, saith in His Gospel, Ye have heard that it hath been said, 

A r\ A p 

Thon shall love thy neigltbour, and hate thine enemy. But 
I say unto you, Love your enemies, and pray for them ichich 
persecute you, that ye may be the children of your Father 



Peace has its palms and crow/is as wtll as persecution. 275 

which is in heaven; who maketh His sun to rise on the good 
and on the evil, and sendeth rain on the just and on the unjust. 
If to men it is happy and glorious to have children like 
them, and it then more pleases them to have begotten them, 
when the engrafted progeny reflects its father in answering 
lineaments; how much more doth God the Father rejoice, 
when a man is spiritually born in such sort, that the divine 
nobleness is confessed by his acts and deserts ! What 
palm of righteousness, what crown is it, to be such an 
one that God says not of you, / have nourished and Is. 1,2. 
brought up children, but they have rebelled against Me; 
but rather Christ approves you, and invites you to the 
reward, saying, Come, ye blessed of My Father, inherit the Mat. 25, 
Kingdom winch is prepared for you from the foundation of 
the world. 

9. By these meditations the mind is to be strengthened, 
dearest brethren, by such exercises to be hardened against all 
the darts of the Devil. Let divine reading be before the operatic, 
eyes, good works in the hands, thoughts of the Lord in 
the understanding. Let continual prayer be never inter 
mitted. Let saving works be held on in. Let us be ever 
occupied in spiritual acts, that whensoever the Enemy 
approaches, however often he may attempt to come, he may 
find our breast both closed and armed against him. For 
that is not a Christian man s only crown, which is gained in 
the time of persecution. Peace too has its crowns, and when 
through manifold and multiplied assailance we become con 
querors, and our Adversary is downfallen and subdued, with 
such we are crowned. To have subdued lust, is the palm of 
continency. To have resisted anger and injuriousness, is the 
crown of patience. It is a triumph over avarice, to despise 
money. It is the glory of faith, to endure the evil things of 
the world, through reliance in the things to come. And he 
who is not proud in prosperity, earns glory from his humility. 
And he who is disposed to the mercifulness of cherishing the 
poor, obtains the recompense of a heavenly treasure. And 
he who knows not to be jealous, but with one heart and 
with gentleness loves his brethren, is honoured with the reward 
of love and peace. In this race-course of virtues we are 
nmning day by day ; to these palms and crowns of righteous- 

T 2 



276 Exhortations against envy and malevolence. 

TREAT, ness without intermission of time we come. To these that 
~ - you too may come, who were possessed by jealousy and 
illwill, cast away all that malice, by which you before were 
held, re-enter anew with saving steps into the path of life 
eternal. Pluck out the thorns and thistles from your breast, 
that the seed of the Lord may enrich you with a fertile 
produce, and the divine and spiritual corn may grow up in 
the wealth of a fruitful harvest. Eject the poison of gall, put 
from within you the venom of discord ; let the mind he 
purged, which the serpent s blackness had denied, and all the 
bitterness which had gathered itself within, be softened by 
the gentleness of Christ. If you take both your meat and 
drink from the sacrament of the Cross, let that wood which 
at Mara availed in a figure to give sweetness of taste, in you 
in verity avail from giving gentleness to a softened bosom. 
You will not toil for a medicine to aid your renewing health ; 
there get your cure, where you received your wound. Love 
them whom you hated before, be affectionate to them, whom 
with unjust detraction you envied. Imitate good men, if 
you are able to follow ; but if you cannot follow them, at 
least be glad and gratulant with men who are better than 
yourself. Make yourself their partner in oneness of affection, 
make yourself coheir in the fellowship of kindness and the 
bond of brotherhood. Your debts will be forgiven when you 
yourself forgive ; your sacrifices will be accepted, when you 
come unto God in peace. Your thoughts and acts will be 
divinely guided, when you consider those things which are 
Proy.15, divine and righteous ; as it is written, Let the heart of o man 
>ept consider rujhieous Miinys, thai 7//.v steps may be directed by 
God. You have indeed many things to consider: consider 
Paradise, whither Cain returns not, who through jealousy 
slew his brother. Consider the heavenly kingdom, to which 
the Lord admits none, but them that are of one heart and of 
one mind. Consider that they only can be called the chil 
dren of God, who are peaceable ; who in heavenly birth and 
by a divine law, are united and respond to the simi 
litude of God the Father and of Christ. Consider that we 
are standing beneath the eyes of God; that while Himself 
beholds and judges us, we run through the career of our 
conversation and living ; that then at last we may attain 



Exhortations. 277 

to the privilege of seeing Him, if when now lie sees us, 
we plouse Him in our conduct ; if we present ourselves 
worthy of His grace and indulgence; if we who are to be 
accepted in His Kingdom for ever, are accepted first in 
this world. 






TREATISE XIII. 

EXHORTATION UNTO MARTYRDOM 

ADDRESSED TO FOIITUNATU9. 



[It is uncertain whether tl^e following collection of passages from Scrip 
ture was made on occasion of the persecution of Gallus, or of Decius, 
or of Valerian ; the earliest date is 252, the latest 25/. Fortunatus was 
probably the Bishop of that name who was present at the Council 
of Carthage, A. D. 256.] 



Preface. 

TREAT. Vou asked me, most dear Fortunatus, in a season when 
i the load of persecutions and troubles is lying hard upon us, 
and when in the end and conclusion of this world, the hostile 
time of Anti-Christ is making close its approach, to gather 

ix. e. exhortations out of the divine Scriptures, for the training and 
establishment of the brethren s minds ; and thus to hearten the 
soldiers of Christ unto their heavenly and spiritual combat. I 
needs must obey that so natural request of yours, so far as my 
poor powers extend, furnished with the aids of divine inspira 
tion ; by drawing forth from the precepts of the Lord, arms 
as it were and defences, for brethren who are to be in battle. 
It is little, that we stimulate God s people by the trumpet 
of our voice, unless we uphold the faith of those who 
believe, and their courage dedicated and devoted to God, by 
divine readings. And what can more suitably or more 
fully coincide with my own duty and solicitude, than to make 
ready by ceaseless exhortations, a congregation divinely to 
me intrusted, an army posted in the heavenly camp, against 
the weapons and darts of the Devil ? A soldier cannot fitly 
go to battle, unless he has first acquired his training on the 
field ; nor will he who aims at the crown of mastery be 
rewarded on the stadium, unless he has made provision 
beforehand, for using and ascertaining his strength. It is 



Scripture to be committed to each Idicvcr to use for himself. 279 

an old enemy, an ancient foe, with whom we are waging the 
warfare. Six thousand years are now well nigh complete, 
since the Devil became the antagonist of man*. He has 
discovered, in this long process of ages, all the methods of 
temptation, all arts and snares whereby we may be over 
thrown. If he find the soldier of Christ unprepared, if 
untrained, if unsolicitous, wanting watchfulness of the whole 
heart, he ensnares his ignorance, beguiles his unthought- 
fulness, betrays his inexperience. But if any withstand him, 
who keeps the instructions of the Lord, and holds himself in 
strength unto the steps of Christ, then must he be con 
quered ; because Christ, whom we confess, is unconquerable. 
That I might not, dearest brother, extend my discourse too 
far, and fatigue either the hearer or the reader by the large 
amount of what I write, I have collected my topics together ; 
so that placing first the headings, which every one ought to 
acquaint himself with and to remember, I subjoin passages 
from the Word of the Lord, confirming the proposition I 
have laid down, by the authority of divine Scripture ; and 
thus I may be thought, not so much to have sent you a 
Treatise of my own, as to supply others with the means of 
making one. Individuals will find increased advantages 
ensuing from this. If I were to give to any man a garment 
finished and made, it would but be my garment which 
another was wearing; and having been made for me, 
without respect to the proportions of his stature and make, 
he might find it less suitable for him. But now, I am 
sending you the very wool and the purple, from the Lamb by 
whom we were redeemed and made alive ; and when you 
receive it, you will fashion for yourself a coat to your plea 
sure, finding contentment in it the rather, as being a garment 
personally and privately your own ; and you will also place 
what we have sent before the view of others, that they too 
may finish it according to their choice, and covering that 
their old nakedness, may all appear in Christ s garments, robed 

a The belief that the world would Hilar. in Matth. c. 17. . 2. Hieron. in 

last only 6000 years seems to have Psalm 89, (90.) ad Cyprian. Ed. 140. Ed. 

come from the Jews, and that Christ s Vallars. Augu.stin (Civ. Dei, xx. 7.) 

coming was in the sixth thousand from favours it, but elsewhere (in Ps.89. .6.) 

the dates in the Septuaginr version, vid. condemns it. Ambros. in Luc. vii. 7. 

Pseudo-Justin. Qusest. 71. Iren. Ha>r. seems to dissent also, 
v. c. 28. . 3. Lactant. Instit. vii. 14. 



*2S(J Martyrdom a second or greater Baptism. 

TREAT, in the sanctification of heavenly grace. And 1 have consi- 
XIII 

- clered, dearest brother, another rule to be useful and salutary ; 
in an exhortation so serious as one which invites men to be 
Martyrs, we must cut short all delay and loitering in our words, 
and put away the elaborateness of human discourse; those 
things only must be named, which God speaks, by which 
Christ stirs up His servants unto Martyrdom. The divine 
precepts themselves mustbe handed like arms to the combatants. 
Let these be notes of the martial trumpet, these the combatants 
war-blast. By them let the ear be startled, let the mind be 
put in readiness, k-t the powers both of soul and body be 
hardened to all endurance of suffering. Be it for us only b , 
who by the Lord s permission, have given believers the first 
baptism, to train men to the next also, possessing them with 
the lesson, that this Baptism is in grace more great, in power 
more sublime, in dignity more precious ; the Baptism with 
which Angels baptize ; the Baptism in which God and His 
Christ rejoice; the Baptism after which none sins more ; the 
Baptism which completes the growth of our faith ; the 
Baptism which withdrawing us from the world, forthwith 
conjoins us to God. In Baptism of water is obtained 
remission of sins ; in that of blood, the crown of virtues. It 
is the thing which we are to embrace and to long for, and to 
entreat in all the earnestness of our supplications, that being 
God s servants, we may become His friends. 



Heads of the following Book. 

Wherefore, in exhorting and training our brethren, to 
utter forth their confession of the Lord in firmness of virtue 
and faith, and in arming them for the battle of persecution 
and passion, we must in the first place affirm, 1 . that those Idols 
are no Gods, which man makes for himself. Things which 
are made, cannot be greater than their maker and artificer; 
nor can they protect or preserve any man, which themselves 
perish from out of their Temples, unless man keep charge of 
them. And again that the elements are not to be worshipped 

b " Baptism formerly was not admi- nseans, $. 8. Hence there was a Bap- 

in the Church in which he 
Fell in loc. 



nistered except by order of the Bishop, tistery only in 
vid. S. Ignatius s Epistle to the Smyr- had his seat." 



Heuds of the following book. :>sL 

in the place of Gods, which serve man according to the 
disposition and commandment of God. 

Having put down Idols, and manifested the truth concern 
ing the elements, we are to shew, 2. that the Lord alone is to 
be worshipped. 

We must next add, 3. what is the commination of God 
against them, who sacrifice to Idols. 

Further we must shew, 4. that God doth not readily pardon 
idolaters ; 5. and that God is so wrathful against idolatry, 
that He hath even commanded them to be killed, who entice 
to offer sacrifice and serve Idols, 

It must be added after this, 6. that having been redeemed 
and made alive by the blood of Christ, we ought to account 
of nothing before Christ, because neither did He account of 
any thing before us ; preferring for our sakes, evil things to 
good, poverty to riches, servitude to dominion, death to im 
mortality. That we on the other hand, when we are in our 
sufferings, are giving preference to the riches and delights of 
Paradise over poverty in this world ; to dominion and an eternal 
kingdom, over the slavery of the present time ; to immortality 
over death, to God and Christ, over the Devil and Anti-Christ. 

It must be conveyed also, 7. that they who have been 
snatched from the ja\vs of the Devil, and set free from the 
chains of this world, if they find themselves in straits and 
tribulations, must not suffer themselves to lapse back to the 
world, and lose what they have become. 

8. Rather, that we must press on in faith and virtue, and in 
the perfecting of heavenly and spiritual grace, that we may 
be able to attain unto the palm and crown. 

9. For that tribulations and persecutions come to pass, to 
the end we may be proved. 

10. Neither are injuries, and pains of persecution to be 
dreaded; for greater is the Lord to protect, than the Devil to 
assail. 

And that no man may be affrighted and troubled at 
the tribulations and persecutions which we suffer in this 
world, we must shew, 11. that it was before prophesied, that 
the world would hold us in hatred, and would stir up 
persecutions against us, and that by the event of these things 
coming to pass, the truth of the divine promise is displayed, 



282 Idols arc no gods, elements not to be worsJtippcd. 

TREAT, in respect of recompenses and rewards hereafter to follow. 
- And that no new thing is befalling Christians, since from the 
beginning of the world the good have been sufferers, and 
righteous men oppressed and slain by the unrighteous. 

It must be laid down in the last place, 12. what hope and 
what reward awaits the righteous and the Martyrs, after the 
conflicts and passions of this present time. And that we 
shall receive more in the recompensing of our passion, than 
what we endure in our very passion here. 



1. That those Idols are no Gods, which man makes for 
himself; and that neither are the elements to be worshipped 
in the place of Gods, which serve man according to the 
disposition and commandment of God. 

. 134, It is shewn in the hundred and thirteenth Psalm ; The 
vL Idols of the heathen arc silver and gold, the work of vim s 
Ps. \\4 t hands ; they hare mouths, and speak not; eye* have they, and 
L_ they see not ; they have ears, and hear not, neither is there 
breath in their months. Let them that make them becorn e 
Wisd. like unto them. Likewise in the Wisdom of Solomon; They 
17 . counted all the Idols of the heathen to be Cods: which neither 
have the use of eyes to see, nor noses to draw breath, nor ears 
to hear, nor fingers of hands to handle ; and as for 1 heir feet, 
they are slow to go. For man made them, and he that 
borrowed his own spirit fash totted them : but no man can 
make a God like unto himself. For being mortal, he worketh 
a dead thing with tricked hands: for he himself is better than 
the things which he worshippeth ; whereas he lived once, but 
Ex.20,4.f/<ey never. Likewise in Exodus ; Thou shall not make unto 
thce an Idol, neither the likeness of any thing. Likewise in 
Wisd. Solomon concerning the elements; Neither by considering 
13,1 4. the lcor j. s dM {} ie y acknowledge u-ho was the workmaster ; 
but deemed either fire, or wind, or the swift air, or the circle 
of the stars, or the violent water, or the sun, or the moon, to 
be the Gods which govern the earth. On account of whose 
beauty if they thought this, let them know how much more 
beautiful is their Lord than they; or if they admired their 
powers and operations, let them understand by them, 



God alone to be worshipped; He threaten* idolaters. 28. J 

that He that made these mighty things, is mightier than 
they. 

2. That the Lord alone is to be worshipped. 

It is written in Deuteronomy, Thou shall worship the Deut. 6, 
Lord thy Cod, and Him only shall thou serve. Likewise in 2 o. 
Exodus ; Thou sJiaU have no other Gods besides Me. Like- Ex.2o,3. 
wise in Deuteronomy ; See thai I am He ; and there is no ^ 9 eut 32 
God besides Me ; I will kill, and I will make to lire ; will 
wound, and I will heal ; neither is there any that can deliver 
out of My hands. Likewise in the Apocalypse; And 



another Angel fly in the midst of heaven, having the ever 
lasting Gospel, to preach over the earth, and over all nations, 
and kindreds, and tongues, and people ; saying with a loud 
voice, Fear God rather, and give glory to Him, for the hour 
of His judgment is come ; and worship Him that made 
heaven and earth, and the sea, and all that therein is. So 
also the Lord in the Gospel makes mention of the first and 
second commandment, saying, Hear, O Israel ; The Lord thy Marki2, 
God is one God; and thou shall love the Lord thy God with ^^"22 
all thy heart, and with all thy soul, and with all thy strength ; 3740. 
this is the first ; and the second is like unto it, Thou shall 
love thy neighbour as thyself. On these ttco commandments 
hangeth all the Law and the Prophets. And again; And John 17, 

o 

this is life eternal, that they may know Thee the only and" 
true God, and Jesus Christ whom Thou hast sent. 

3. The commination of God against them who sacrifice to 
Idols. 

In Exodus; He that sacrificeth unto Gods, save unto theE*. 22, 
Lord only, shall be utterly destroyed. Likewise in Deute- 
ronomy ; Ttiey sacrificed unto Devils, and not unto God.Deut. 
Likewise in Isaiah ; They worshipped Gods, whom their fin- ^^^ g 
gers have made, and the man teas honed down, and the great 
man humbled himself, and I will not forgive them. And 
again; Unto them ye have poured drink offerings, and unto Is. 5/7 ,6. 
them ye have offered meal offerings. For these therefore shall 
I not be provoked to anger, saith the Lord. Likewise in 
Jeremiah ; Walk ye not after other Gods to serve them, and Jer.7, 6. 
worship them not, and provoke Me not in the works of your 
hands to destroy yon. Likewise in the Apocalypse; // ftM^Rer. u 
man worship the beast, and his image, and receive his 



2 84 He does not readily pa rdon th em ; h as even ordered th cm to be k ilh d. 
TREAT, in hits forehead, and in his hand, lie also shall drink of the 

"XTTT 

wine of the wrath of God, which is mixed in the cup of Hi* 



wrath, and shall be punished tcith Jire and brimstone, before 
the eyes of the hob/ Any els, and before the eyes of the Lamb ; 
and the smoke of their torments shall ascend for ever and 
ever. And they shall hare no rest, day or night, whosoever 
worship the beast and his image. 

4. That God doth not readily pardon idolaters. 

Moses in Exodus prays and obtains not for the people; 

Kx.: -2, / beseech Thee, O Lord, he saith, this people hath sinned a 
l3 great sin ; they have made them Gods of gold. And 
note, if Thou fora ires t them the sin, forgive it; but if not, 
blot me out of the book which Thou hast written. And the 
Lord said unto JMoscs, Whosoever hal/t sinned against Me, 
liim will I blot out of My book. Likewise when Jeremiah 
entreated for the people, the Lord spoke unto him, saying, 

Jer. 7, And pray not thou for UK S people, and beseech not for them 
in prayer and entreaty ; because 1 will not hear, in the time 
wherein they shall call upon Me, in the time of their affliction. 
Ezekiel also denounces this same wrath of God, against 

Eiek.l4,them who commit sin against God; And the word of the 
Lord, he saith, came unto me, say ing, Son of man, whatsoever 
land sinneth against Me, by combining a sin, 1 will stretch 
out Mine hand upon it, and will crush the sustenance of 
bread, and icill send famine upon it, and will take man and 
beast away from it ; and though these three men be in the 
midst of it, Noe, Daniel, and Job, they shall not deliver sons 
nor daughters^ themselves only shall be delivered. Likewise 

l Sam. -2, in the first of Kings; If one man offend by sin against 
another, they shall intreat the Lord for him ; but if a man 
sin against God, who shall intreat for him ? 

5. That God is so wrathful against idolatry, that He hath 
even commanded them to be killed, who entice to offer sacri 
fice and serve idols. 

In Deuteronomy ; But if thy brother, or thy son, or thy 

1*5) O - "^ 

10. daughter, or thy wife which is in thy bosom, or thy friend, 
which is as thine own soul, ask thee secretly, saying, Let us 
go and serve other Gods, Gods of the Gentiles, thou shall not 
consent unto him, and thou shalt not hearken unto him, 
neither shall thine eye spare him, neither shalt thou conceal 



If God of old bade kill such, let us he killed rather than lie such. 285 

him ; declaring thou slialt declare him ; 1hine hand Khali he 
upon him i first to />/// him to death, and afterwards the hand 
of ail the people ; and 1hcijfthn.il stone him, and he sliall die ; 
becanw he haili sought to turn Ihee an- ay from the Lord thy 
God. And again the Lord speaks and says, that neither must 
a city be spared, though one and all in it consent in idolatry ; 
Or if thou shall hear say /// one of the cities, which the Lord thy | 

1 J | 1 m, " 

God shall give Ihee to dwell there, saying, Let its go and is. 
serve other Gods, which thou hast not known ; thou shall 
enquire diligently, and if thou shall Jind lhat that is certain 
which is said, singing thou shall kill all which are in the city 
iriih the slaughter of the sword, and thou shall burn wilh fire 
that city, and it sltall he without habitation for ever. It shall 
not he built again evermore, lhat the Lord may be turned 
from the fierceness of His anger. And He shall shew tliee 
mercy, and have compassion upon thee, and multiply thee, if 
thou shall hearken to the voice of the Lord thy God, and keep 
His commandments. In remembrance of which strict com 
mandment, Mattathias slew him who had come to the altar to KMac.2, 

24 

sacrifice. But if before the coming of Christ these command- ~ 
ments were kept concerning the worship of God, and the 
spurning of idols, how much more are they to be kept, since 
Christ s coming ! since He, when FTe came, not by words 
alone exhorted us, but by deeds also, who after all 
injuries and insults, likewise suffered and was crucified, that 
He might teach us to suffer and die, after His example; so 
that man has no excuse in not suffering for Him, since He 
suffered for us, and whereas He suffered for the sins of others, 
much more ought each to be ready to bear suffering on 
account of his own sins. For this cause in the Gospel He 
utters threat, and says, Whosoever shall confess J\Ie beforeMti.lo, 

3> 3S 

men, him w ill I confess also before My Father which is in 
heaven ; but whosoever shall deny Me before men, him trill I 
also deny before My Father which is in hearen. Likewise 
the Apostle Paul; For if u e be dead with Him, ice sltall 



live icith Him ; if tec siijfer, we shall also reign iritli Him ; 
if we deny Him, He also will deny us. Likewise John ; 
Whosoever denieih the Son, the same hath not the Father; Uohn2, 

23 

he that acknowledgeth the Son, hnth both the Son and the 
Father. Wherefore the Lord exhorts and stablishes us unto 



I,et s *t t nothing before Christ,, for He set jwt/i my before us. 

TREAT, contempt of death, saying, Fear not them which kill the body, 
but are not able to kill the soul. But rather fear Him, which 



Mat 10 

28. is able to destroy the soul and body in hell. And again ; He 



John 12, fj l(l f loi-eth Jiix Ufa shall lose it ; and he that liatetli his life in 
this world, shall keep if unto Ufe eternal. 

6. That having been redeemed and made alive by the blood 
of Christ, we ought to account of nothing before Christ, 
because neither did He account of any thing before us. 

Mat. 10, In the Gospel the Lord speaks, saying, He that loveth 
father or mother wore than Me, is not worthy of Me ; and 
he that loveth son or daughter more than Me, is not nor thy of 
Me ; and he that taketh not his Cross, and follow eth after Me,is 

Deut. not worthy of Me. So also it is written in Deuteronomy; Who 
say unto their father and mother, 1 have not known thee, 
and hare not acknowledged their own children; these have 
observed Thy precepts and kept Thy Covenant. Likewise the 

Rom. 8, Apostle Paul ; Who shall separate us, saith he, from the love 

3537 

of Christ / Tribulation, or distress, or persecution, or famine, 
or nakedness, or peril, or sword ? As it is written, For Thy 
sake we are killed all the day long, ice are accounted as sheep 
for the slaughter; nay, in all these things we conquer, 

1 Cor. 6, /// rough Him that loved us. And again; Ye are not your 

own, for ye are bought with a great price; glorify and carry 

2 Cor. 5, God in your body. And again; He died for all, that both 

they which live may not henceforth live unto themselves, but 
unto Him ichich died for them, and rose again. 

7. That they who have been snatched from the jaws of 
the Devil, and set free from the chains of this world, if they 
find themselves in straits and tribulations, must not suffer 
themselves to lapse back to the world, and lose what they have 
become. 

In Exodus, the people of the Jews, prefigured after the 
shadow and image of our people, after that, under God its 
guardian and avenger, it had escaped the most hard slavery 
of Pharaoh and of Egypt, that is, of the Devil and of the 
world ; unbelieving and unthankful to Godward, murmurs 
against Moses, in thought of the hardships of the desert and 
of their toil ; and not understanding the divine gifts of liberty 
and salvation, seeks to return to that slavery of Egypt, that 
is, of the world, which it had been rid of; when rather it 



/ / \ ir/io are rcd on^d inxxt notlap$ejntt must prcas on to our crown. 287 

ought to have placed trust and belief in God, since He who 
delivers His people from the Devil and the world, protects 
whom lie has delivered. 1 1 It err fore hast thou thus dealt E*. 14 

\\ _ 4j_ 

trith us, they say, /// put tiny us forth out of Eyypt \ It had 
been better for us to serve the Egyptians^ than that we should 
die in tltis wildente*** And Moses said unto the people, 
Have trust, and stand, and see the salvation of the Lord, 
irhich He will do to yon to-day ; the Lord Himself shall 
fi<j1tt for you, and ye shall hold your peace. The Lord 
counselling us hereof in His Gospel, and warning us against 
returning again to the Devil and to the world w r hich we have 
renounced, and from which we have come out, says, No man Luke 9, 
looking back, and having put his hand to the plough, is Jit 
for the kingdom of God. And again; And he that is in ?7/<?Lukel7, 
field, let him not return back ; Remember LoCs wife. And 
that no man, from any lust of these things, or fondness for 
his own, become slackened in his following of Christ, He 



saith further, He that forsaketh not all that he hath, cattiwtf LokeU, 

33 
be My disciple. 

S. That w e must press on in faith and virtue, and in the 
perfecting of heavenly and spiritual grace, that we may be 
able to attain unto the palm and crown. 

In Chronicles ; Tlie Lord is with you, while ye also be icith^ Chron. 
Him. But if ye forsake Him, He will forsake you. Like 
wise in Ezekiel ; The righteousness of the righteous shall ?*oEzek.33, 

1 *? 

deliver him, in ichatsoever day he shall transgress. Likewise 

in the Gospel the Lord speaks and says, He that endureth&lat. 10, 

to tlie end, the same shall be saved. And again ; If ye j~ hn 8 



continue in ^ft/ word, ye are My disciples indeed; 

shall know the truth, and the truth shall make you free. 

Forewarning us also that we ought always to be prepared, 

and to stand fast, girt up in readiness, He further said : Let Luke 12, 

oe _ 07 

your loins be girded about, and your lamps burning, and ye 
yourselves like unto men that wait for their Lord, -when He 
trill return from the wedding ; that when He comet h and 
knocketh, they may opeji unto Him. Blessed are those 
servants, whom their Lord when He comet h shall find watch 
ing. Likewise the blessed Apostle Paul, that our faith may make 
progress, and increase, and attain unto the highest things, 

exhorts saying, Knotr ye not, that they which run in a race,i Cor. 9, 

24. 25. 



288 Tribulations cmd persecutions are sent that we may be proved. 

TREAT, run indeed all, but one receiveth the prize? So run, that lie 
XIII 

may obtain ; for ever)/ one thai s/rireth for the mauler y 

i.t temperate in all things. And they indeed do it to obtain a 
ZT\m.2 t comtplible crown, but yean incorruptible. And again ; No 
man that u-arrelh for God, entangleth himself wi/h troubles 
of tit is world, /hat he may be able to please Him. lo whom he 
halh approred himself. But if a man also strife for masteries, 
yet he is not crowned, except he Jight lawfully. And again ; 
Rom.ll.Biit I beseech you, brethren, by the mercy of God, thai ye 
present your bodies a tiring sacrifice, holt/, acceptable unto 
God; and be not conformed lo this world ; but be ye trans 
formed by the renewing of the Spirit, that ye may prove what 
is that good and acceptable and perfect will of God. And 
Bom. 8, again; We are the children of God; and if children then 
heirs; heirs indeed of God, and joint-heirs with Christ; if 
we suffer together, that we may be also glorified together. In 
the Apocalypse the same exhortation of divine preaching 
Rev. 3, speaks, saying, Hold thai which thou has/, (hat another take 
not thy crown. This example of perseverance and persisting 
is delineated in Exodus, where Moses, that he might over 
come Amalek, who bare the type of the Devil, raised his 
outspread hands, in the sign and sacrament of the Cross c . Nor 
could he conquer the adversary, until that he persevered 
Ex. 17, stedfastly, in lifting his hands without break in that sign. And 
it came to pass, he says, when Closes held ujt his hands, 
Israel prevailed; but when he had let down his hands, 
Amalek grew strong. And they took a stone, and put it 
under hint, and he sat thereon ; and Aaron and Hur stayed 
up his hands, on the one si le, and on the other side; and 
Moses hands were made steady, until the going down of the 
sun. And Jesus discomfited Amalek, and all his people. 
And the Lord .said nnto Moses, If rife this, that it may be 
a memorial in a book, and rehearse it in the ears of Jesus ; 
for in destroying I will destroy the memory of Amalek from 
under heaven. 

9. That tribulations and persecutions come to pass, to the 
end we may be proved. 

p eu t. In Deuteronomy; The Lord your God proreth you, to 

13 3. 

c The same interpretation is given by (Qusest. in Exod. 34.) &c. 

S. Justin, (Try ph. 111.) Theodoref, 



Persecution Tiot to be dreaded, for God is greater than our enemy. * 

know whether ue lore the Lord your God with nil your heart* 
and with all your soul, and with all your strength. And again 

in Solomon; The furnace proveth the potter s, rebels; 

27 5 
just men the trial of tribulation. Paul likewise witnesses 

and speaks like things ; We rejoice in hope of the glory of Rom. 5, 
God ; (Did ))(>t only so, hut ire glory in tribulation* also, 
knowing that tribulation workelh patience, and patience 
(\ri>t riencc, and experience 3 hope ; and hope maketh not 
ashanted, because the love of God is shed abroad in our 
hearts by the Holy Ghost ivhicli is given unto us. And 
Peter in his Epistle lays it down and says, Beloved, he not i Pet. 4, 
surprised at thejiery heat that falletli upon you, -which is for 
a trial unto you; and fail not, as though some strange thing 
happened unto you ; hut rejoice in all things, as often as ye 
partake in Christ s sufferings, that when His glory shall be 
revealed, ye may rejoice with gladness. If ye be reproached 
for the Name of Christ, happy are ye ; because the Name of 
the majesty and power of the Lord rcsteth upon you ; which 
indeed according to them is evil spoken of, but according 
to us is glorified. 

10. That injuries and pains of persecution are not to be 
dreaded ; because greater is the Lord to protect, than the 
Devil to assail. 

John in his Epistle gives proof, saying, Greater is He \ John 
that is in you, than he that is in this world. Likewise in 
the hundred and seventeenth Psalm; I will not fear what p s . 117, 
man may do unto me ; the Lord is my helper. And again ; L 
These in chariots and tJiese in horses, but we will glory in thep*. 19, 
Name of the Lord our God. Tlieir feet are shackled, and^ ^ 7 
they are fallen ; hut wr are risen, and stand upright. And 
the Holy Ghost yet more strongly teaching and shewing, 
that the host of the Devil is not to be dreaded, and that if the 
enemy declare war against us, rather our hope stands in 
that war itself, and that by such a combat the righteous attain 
to the reward of the abode of God, and of eternal salvation, 
doth in the twenty-sixth Psalm set forth and say, Though an p s . 26, 
host were set in arrat/ against me, my heart shall not be * 
afraid ; and though there rose up war against me, in it will 
I put my hope. One desire have I desired of the Lord, this 
will 1 require; that I may dwell in the house of the. Lord all 

u 



290 God s omnipotence in giving bounded only by faith in receiving. 



TREAT. Me days of nnj life. Likewise in Exodus divine Scripture 
declares, that by tribulations we are rather multiplied and 

Ex.i, 12. increased; thus saying, .luff the more they afflicted them, the 
wore they multiplied and areiv. And in the Apocalypse the 

Rev. 2, divine protection is promised in our sufferings; Fear none of 
those tilings, saith he, which thou shall suffer. Nor doth any 
other promise to us security and protection, than He, who by 

Is. 43, Esaias the Prophet speaks and says, Fear not, for I have 
redeemed thee, and culled thee by thy name ; thou art Mine. 
And if thou passest through the water, I am with thee, and. 
the rivers shall not ocerjlow thee ; and if thou passest th rout/It 
the Jire, thou shall Hot be burned, and the flame shall not 
burn thee ; for I the Lord tlnj God, the Holy One of Israel, 
am He that makcth thee safe. Who in the Gospel also 
promises that divine aid shall not be wanting to the servants 

Mat. 10, of God, in persecutions, thus saying, But when they deliver 
yon up, take no thought how or what ye shall speak ; for it 
shall be (jiren you in that hour what ye shall speak ; for it is 
not ye that speak, but the Spirit of your Father which 

iMk&l, gpeaketh in you. And again; Settle it in your h earls, not to 
meditate before what ye shall make answer ; for I will give 
yon a m out It and wisdom, which your adversaries shall not be 
able to resist. Even as in Exodus to Moses delaying and 

Ex. 4, fearing to go to the people, God speaks thus, saying, Who 
hath aiven a month to man ? or who makcth stammering, 
and deaf? and who the seeing and the blind ? Have not I 
the Lord ? Now therefore go, and I will open 1hy month, 
and teach thee what thou shall say. Nor is it a hard thing 
for God to open the mouth of a man devoted to Himself, and 
to inspire constancy and boldness of speech into His con 
fessor, who in Numbers made even a she-ass to speak, against 
the Prophet Balaam. Wherefore in persecutions let none 
take thought what peril the Devil threatens, but verily let him 
consider, what aid God gives ; let not human assailance 
weaken the mind, but let God s protection make reliance 
strong ; since every man according to the promises of the 
Lord, and the merits of his faith, so much receives from the 
aid of God, as he believes himself to receive ; nor can the 
Almighty be unable to grant, except the faith of the receiver 
be sickly and fail. 



n<> new thiiu/. 

11. That it was before prophesied, that the world would 
liold us iu hatred, and would stir up persecutions against us ; 
and that no new thing is befalling Christians, since from the 
beginning of the world, the good have been sufferers, and 
righteous men oppressed and slain by the unrighteous. 

The Lord in the Gospel forewarns and foredeclarcs, saying, 
ff the irnrhl hate you, know that it hated Me first. If ye John 15. 
irei<> of the world, the world would love what was its own ; 
Lid because ye are not of the world, and I have chosen you 
out of the world, therefore the world hateth you. Remember 
the word that I said unto you, The servant is not greater than 
his lord: if they have persecuted Me, they will also -fU rwitte 
you. And again ; The hour will come, that whosoever kiUeth John 16, 
you, will think that he doeth Bod service. But this will they 



, because they have not known the Father nor Me. Bit/ 
these things have I told you, that when the hour shall come, 
ye may have them in remembrance, that I told you of them. 
And again ; Verily, verily, I say weto you, that ye shall weep John 16, 
and lament, but the world shall rejoice : ye shall be sorrouful, 
but your sorrow shall be turned into joy. And again ; These John 16, 

oo 

things I have spoken unto you, that in Me ye may have peace ; 
but in the world ye shall have tribulation ; yet be of good 
cheer, because I have overcome the world. And when He was 
asked by His Disciples, concerning the sign of His coming 
and of the end of the world, He answered and said, TakeN^M, 

* Q I 

heed that no man deceive you ; for many shall come in My 
Name, saying, I am Christ, and shall deceive many. And 
ye shall begin to hear of wars and rumours of wars, see th<rt 
ye be not troubled ; for these things must come to pass, but 
the end is not yet. For nation shall rise against nation, and 
kingdom against kingdom; and there shall be famines and 
earthquakes and pestilences, in all places ; but these thinys 
ore the beginnings of travails. Then shall they deliver you 
lift tn be afflicted, and shall kill you ; and ye shall be hated 
of all nations, for My Name s sake. And then shall many be 
offended, nnd shall betray one another, and shall hate one 
. And many false prophets shall arise, and shall 
many. And became iniquity shall abound, the love 
./ ninny shall wax <-<t!d ; but he lhal shall emlnre unto the 
/, t/u> same shall be .sv/m/. . (ml this (T /AV/ >,V of the Kingdom 

u 2 



29 _ The just have ever suffered persecution. 

TREAT, shall he preached in all the world, for a witness to all nations; 

XI 1 I 
-and then shall the end come. When y<> therefore shall see 

the abomination of desolation yipoken of by Daniel the Prophet, 
standing in the holy place, (irhoso readeth, let him under 
stand ,) then let them which be in Judcea flee into the moun 
tains; and let him which is in the housetops not come down 
to take any thing out of the house ; and let him which is in 
the field, not redan back to take away his clothes. But woe 
unto them that are with child, and to them that (jive suck in 
those days, ttnt //ray ye, that your flight be not in winter, 
neither on the Sabbath-day. For there shall be great trifni- 
lalion, such ax v/v.s not since the hey inning of the world unto 
this time, neither shall bu ; and except those days should be 
shortened, there should no flesh be saved; but for the elect s 
sake, those days shall be shortened. Then if any man shall 
say unto you, Lo, here is Christ, or Lo, there; believe itnot. For 
there shall arise false Christs, and false prophets, and shall 
shew great signs, and wonders, to deceive, if it were possible, 
the very elect. But take ye heed ; behold, I have told you all 
things f><fi }\ herefore, if they shall say unto i/nu, Behold, 
He is in the desert, <)<> not forth; behold, He is in the secret 
chambers, beli>>v<> it not. For as the lightning cometh out of the 
<><tst, andsJiineth even unto the ivest, so shall also the coming of 
the Son i f Man be. Wheresoever the carcase is, thither will 
the eagles be (fathered together. But immediately after the 
tribulation <>f those days shall the sun be darkened, and the 
tnoon shall not give her light, and the stars shall fall from 
heaven, find the powers of tlie heavens shall be shaken. And 
then t/iall appear the sign of the Son of Man in heaven; and 
all the tribes of the earth shall mourn, and they shall see the 
Son of Man corn in a in the clouds of heaven, with great power 
and glory. And He shall send His Angels with a great 
trumpet, and they shall gather together His elect from the 
four winds, from the ends of heaven even unto the utmost 
points thereof. Neither are those new or sudden things, 
which are now befalling Christians, seeing that the good 
and righteous, who are dedicated to God in the law of 
innocency and the fear of true religion, ever walk in the 
difficulty of a narrow path, amid trihulations and injuries, 
and the heavy and manifold endurances of hatred exercised 



) Joseph, David, Elias, Zccharias, Three Children. 203 

against them. Thus in the immediate beginning of the world, 
righteous Ahel the first was killed by his brother, and Jacob 
exiled, and Joseph sold ; King Saul persecuted the tender 
hearted l)avid,and King Ahab endeavoured to oppress Elias,\\ ho 
constantly and bravely asserted the majesty of God ; /ccharias 
the Priest was slain between the .Temple and the altar, him 
self made a victim in that place, where he was wont to ofl ei 
up victims to God. So many martyrdoms of the righteous 
have in truth been celebrated, so many examples of faith and 
virtue have been set forth unto the times to come. The three 
children, Ananias, Azarias, Misael, in age compeers, in love 
concordant, in iaitli stedfast, in virtue constant, stronger 
than the flames and pains that pressed them, cry out and say, 
that God alone they serve, alone know, alone worship ; King Dan. 3, 
NabuchodonosoT) we hare tiot need to answer tJiee concerning 
this mailer. For ihc God whom we serve is able to deliver us 
out of Ihe burning Jiery furnace ; and He will deliver us out 
of thine hands, O King. And if riot , be it kiioim unto thee^ 
that we serve not thy Gods, and worship not the golden image 
which thoii hast set up. And Daniel devoted to God, and 
full of the Holy Ghost, exclaims and says, / worship nothing n e \ ami 

bid the Lonlmu God, who hath created the heaven and the earth. the Dra " 

gon, ver. 

Tobias also though under regal and tyrannical servitude, yets, 
hi thought and spirit free, holds fast his confession unto God, 
and sublimely preaches the virtue and majesty of God, thus 
saying; In the land of tny captivity do I confess to Him, andTobit 
declare His wight in a sinful nation. And what read we in the 13> 6 
Maccabees, of seven brethren, compeers alike in birth and vid.supr. 
virtues, and filling up the number seven, by the sacrament of " * u ~ 
a full perfection ? Seven brethren, conjoined so in martyr 
dom, as the first seven days in the divine appointment, having vid.supr. 
in them seven thousands of years ; as the seven Spirits and 
tin- seven Angels, which stand and go in and out before the 
face of God ; and the seven-fold lamps in the Tabernacle of 
witness ; and seven golden candlesticks in the Apocalypse ; 
and the seven columns in Solomon, upon which Wisdom 
builded her house ; equally here were there brethren in 
number seven, embracing in the amount of their number 
the seven Churches ; as likewise in the first book of Kings 
we read, that the barren hath borne seven. And in Isaiah, 



Antiuc/ius ajifjiirc of Antichrist* 

TREAT, seven women lay hold on one man, whose name they desire 
: to be invoked upon them ; and the Apostle Paul, who makes 
mention of this appointed and fixed number, sent Kpisiles to 
seven Churches. And in the Apocalypse, the Lord directs 
His divine commands and heavenly instructions to seven 
Churches, and to their Angels, the number which here is 
found in the brethren, that so a designed appointment might 
have its fulness. To the seven children there evidently is 
conjoined also, their Mother, the origin and root ; which 
Petram, afterwards bare seven Churches, herself having been founded 
trum, first and alone, by tho voice of the Lord, upon a Rock. Nor 
&!"- is it nothing, that in their passions, the Mother only is with 
P ra, p. her children; for Martyrs who attest themselves the sons of 
<4 - nofe -God in passion, are now no more accounted as from any 
Father but God ; as in the Gospel the Lord teaches, saying, 
Mat. 23, (\iH no .ff f(ni y 0ttr l\itJter tijioti the earth, for One /.? your 
Father^ idiic)i is in hcnrcn. But what outspeakings of con 
fession did they utter forth ! how glorious, how great mani 
festations of faith did they yield ! The king Antiochns their 
enemy, yea in Antiochns Antichrist figured, sought to defile 

with the contamination of swine s ilesh the mouths of Martvrs 

j 

glorious and unconquered in the spirit of Confession, and 
when he had heavily scourged them with rods, and could 
prevail nothing, commanded iron plates to be made hot; 
these having been heated and surrounded with fire, he ordered 
him who had spoken first, and who had rather provoked the 
king by the constancy of virtue and faith, to be brought nigh 
and scathed, that tongue having first been pulled out and cut 
off, which had been making confession of God ; which fell 
the more gloriously to the Martyr ; for the tongue which 
confessed the Name of God ought itself the first unto God to 
depart. Next in the second more poignant pains having 
been invented, before torturing his other members, he pulled 
off the skin of his head with the hair, in hatred which had a 
meaning. For since Christ is the head of the man, and God 
the head of Christ, he who lacerated a Martyr s head, in his 
head dealt persecution against God and Christ. But he 
being of good cheer in his Martyrdom, and promising 
himself the reward of resurrection from God s repayment, 
2Mac. 7, exclaimed and said, Thou indeed furiously destroyest us out 



Sufferings of the Maccabees. 295 

of this present life ; but lite King of the world shall raise us 
up, who Jut re died for His laws, intto the resurrection of life 
for cn-r. The third when he was required put out his tongue 
soon ; for he had now learnt from his brother to despise the 
pain of his tongue being cut out ; his hands too he courage 
ously held out to be cut off, greatly blessed in such a manner 
of penalty, to whom belonged in the stretching forth of his 
hands for punishment, to imitate the form of the Lord s 
passion. Moreover also the fourth with equal bravery 
despising torments, and smiting down the king by the answer 
of his heavenly voice, exclaimed and said, It is better, fetfi^2Mac.7, 
put to death by men, to look for hope from God to be raised 
up again by Him ; for to t/tee there shall be no resurrection 
to life. The fifth, besides that he trampled by strength of 
faith upon the bloodshedding of the king, and his hard and 
manifold torments, animated too by the Spirit of Divinity 
to the foreknowledge and acquaintance of future things, 
prophesied to the king the kindled wrath of God, and the 
vengeance that should speedily follow; Having power orer2Mac.7, 
men, said he, though thou bcest corruptible, thou doest what 16> 
thou icilt. Yet think not that our nation is forsaken of God. 
Abide, and behold His great power, how He will torment thee 
and tJiy seed. What aiding was this to the Martyr, how 
great a comfort, in his sufferings to be thinking not of his own vid. xi. 
torments, but to be uttering forth the penalties of his torturer ! 15> } 
But in the sixth, not his bravery alone, but his humility is 
likewise to be commemorated. Nothing to himself did the 
Martyr claim, vaunted not the honour of his confession in 
words of pride, rather to his own sins ascribed it, that 
he suffered persecution from the king; but made it of 
God, that he should be avenged afterward. He taught 
that Martyrs are modest, are confident that they will be 
avenged, but make no vaunting in their passion; Be not, 2Mac.7, 
said he, deceived without cause, for we suffer these thing* 18 
for ourselves, having sinned against our God. But think not 
thou that thou shall escape unpunished^ having taken in. 
hand to strive against God. The admirable Mother also, who, 
unbroken by weakness of her sex, and unmoved in the multi 
tude of her bereavement, was the cheerful spectator of her 
dying children, counting it not punishment in her dear ones, 



296 The conduct of their Mother. 

TREAT, but glory, and giving as great testimony to God in the 
- courage of her eyes, as her sons gave in the tortures and 
sufferings of their limbs ; when after six had been punished 
and slain, one remained of the brethren, to whom the king gave 
offer of riches and dominion, and many things, that his cruel 
and savage nature might be refreshed with the satisfaction 
of gaining conquest over this one, and claimed of the Mother, 
to make entreaty of her son, that so both might fall away 
together, she did indeed make entreaty, but as became a 
Mother of Martyrs, as became one, whose thoughts were 
toward the law and toward God, as became one, whose love 
for her children was severe rather than indulgent. She made 
entreaty to him, but it was, that he would confess God ; she 
made entreaty, that a brother would not part from his brethren, 
in the fellowship of praise and glory ; then only accounting 
herself the Mother of seven sons, when it became her lot to 
have borne seven sons, not to this world, but to God. Arming 
him and strengthening him therefore, and bearing her son 

2Mac.7,now by a happier birth, J/y son, she said, have pity upon me, 
that bare I/tec nine months in my womb, and gave thee suck 
three years, and nourished thee, and brought thee up unlo 
/his age. I beseech thee, my son, look upon the heaven and 
(he earth, and having beheld (ill f /tings (hat, are therein, con 
sider that God made them of things that were not, and the 
race of man likeici.se. 80 shall it be, that thoit fear not this 
I or mentor, but being worthy of ihij brethren take thy death, 
tluil in Hie same mercy with them, I may receive thee again 
together wilh tluj brethren. Great was the Mother s praise 
in her exhortation unto valour ; greater in her fear of God, 
and truth of faith, in that shj claimed nothing for herself and 

vid.supr. her son, by reason of the honour of six Martyrs, neither thought 

note I ^ ial tlic l )ra y er f nis brethren would avail to save him, had he 
made denial; rather she persuaded him to be partaker of 
their passions, that in the day of judgment, he might be 
found with his brethren. After this, the Mother also dies 
with her children, for neither was any thing else befitting, 
than that she who had given birth to Martyrs, and made 
them, should be joined with them in the fellowship of glory ; 
and that whom she had sent up to God, herself should follow. 
And that none embrace the unrighteous boon of deceivers, 



Instance of Eleazar. 297 

when the occasion of being dishonest is offered him, through 
certificate or any other means, let Eleazar too be named, who, libelli 
when means were offered him by the ministers of the king, ^"^ 
by bringing ilesh which it was lawful for him to eat, of 
pretending, (that so the king might be deceived,) to eat what 
was proffered from among sacrifices and unlawful food ; re 
fused to consent in this deception, saying, that it became 
neither his age, nor his noble station, to pretend a thing, by 
which others would be offended, and drawn into error, think 
ing that Eleazar, being ninety years old, had gone into the 
manner of strange men, leaving and betraying the law of 
God : and that it was not worth while to make gain of the 
brief moments of life, and thereby incur the eternal penalties 
of an offended God. And he having been long tormented, 
and now in extremity, w r hile dying amid stripes and tortures, 
groaned and said, O Lord, tltut Jiast the holy knowledge, I/ 2 Mac. 6, 

o f\ 

is manifest, that whereas T might be delivered from death, 1^ 

endure most sore pains in body, by being beaten icith stripes; 

but in soul, because I fear Thee, I am well content to suffer 

these thinys. Of a surety, his sincere faith, and virtue perfect 

and fully pure, had no thought for King Antiochus, but for 

God the Judge ; and knew that it could not profit him for 

salvation, if he played deception with man, since God, who 

is Judge of our conscience, and is only to be feared, can never 

be sported with, nor deceived. If then we likewise live devoted 

and surrendered to God, and take our path on the ancient and 

holy footsteps of the righteous, let us go on through the 

evidences of Buffering, the same testimonies of passion, herein 

accounting the glory of these days the greater, that while the 

number of those former examples may be reckoned, Christian 

Martyrs, in their mounting abundance of virtue and faith, are 

without number ; as the Apocalypse bears witness, and says, 

After these thinys I beheld a yreut multitude, -which no man Rev. 7, 

could number, of every nation, and of ecery kindred and 

people and tonyue, standiny before the throne and before the 

l,amb, <uid tlteij were clothed n~itJi white robes, and palms 

were in tlieir hands ; and tliey said wiUi a loud voice, 

Halrdtion to our (i<l which siltcth upon Ihe throne, and 

unto the Lamb. And one of lite folders nxwert d, xayiny 

unto me, M ho are those which an arrayed in n-hite robes, 



298 The hope of the righteous. 

TREAT, and whence come then/ * And I said unto him. My Lord, 
} . t/oni knowest ; and he said unto me, These are they which 
come out of great tribulation, and have washed their robes, 
and made them white in the blood of the Lamb. Therefore 
are they before the throne of God, and serve Him day and 
night in His tern pie. But if the assemblage of the Christian 
Martyrs is shewn and proved to be so great, let no man 
think it a difficult or arduous thing to become a Martyr, 
when he sees that the multitude of Martyrs cannot be num 
bered. 

12. What hope and* reward awaits the righteous and 
the Martyrs, after the conflicts and passions of this present 
time. 

By Solomon, the Holy Spirit hath shewn and forecautioned 
wi*i. 3, us, saying, And though they suffered torments in the sight of 
" B men, their hope is full of immortality. And having been in 
few things chastised, they shall be in many rewarded, for God 
tried them, and found them worthy of Himself. As gold 
in the furnace hath He tried them, and received them as 
whole burnt ojji ring ; and in its season their visitation will 
be. They shall judge the nations, and have dominion over 
thepeojile, and their Lord shall reign for ever. Likewise in 
the same our avenging is described, and the repentance of 
Wisd. 5, them that persecute and assail us is declared. Then, he 
saith, shall the righteous stand in great boldness before such 
as have afflicted them, and put to nought their labours ; when 
they see it, they shall be troubled with terrible fear, and 
shall be amazed at the strangeness of their unexpected 
salvation, saying among themselves in repentance, and groan 
ing for anguish of spirit, These are they, whom we had 
sometimes in derision, and a proverb of reproach. We fools 
counted their life madness, and their end to be without 
honour: how are they numbered among the children of God, 
and their lot is among the Saints ! Therefore have we erred 
from the way of truth, and the light of righteousness hath 
not shincd unto us ; and the sun rose not upon us. We have 
been wearied in the way of wickedness and perdition, and 
have gone through hard deserts, and have not known the way 
of the Lord. What hath pride profited us? or what hath 
the vaunting of liches brought us? AU those things are 



Of Martyr* wit ether in dead or in will. 299 

l><txsed f lira i/ like a shadow. Likewise in the hundred and 
fifteenth Psalm the price and reward of passion is manifested; 
rrecious, he says, /// lite siyht of Hie Lord, is the death of l *.\\5, 
7//.V Saints. Likewise in the hundred and twenty-fifth, 1 -/ 6 ^ 
Psalm, the sadness of conflict and the joy of repayment is 
expressed; They, he says, tltat sow in tear*) shall reap in Ps. 125, 
joy. ll alkittf/ they walked and trept, casting their seeds ;fr ^ 
but continy they shall come with rejoicing, bearing their 
sheaves. And again in the hundred and eighteenth Psalm; 
Blessed are those that are undejiled in the way, and thatPs.UB, 
walk in the law of the Lord. Blessed are they that tearch^* 1 
His testimonies, that seek Hint icith the whole heart. Like 
wise the Lord in the Gospel, Himself the Avenger of our 
persecution, and the Repay er of our suffering ; Blessed, He Mat. 5, 
saith, are they which suffer persecution for righteousness 
sake, for their* ix the kingdom of heaven. And again ; 
Blessed are ye, when men shall hate you, and shall separate Luke 6, 
yon from their company, and cast you out and revile pmr 
name as evil, for the Son of Marts sake. Rejoice ye in that 
day, and leap for joy, for behold your reward is great in 
hea fen-. And again; IVIiosoever trill lose his life for A/V/Luke9, 
sake, the same shall save it. Nor is it only the reproached 
and slain, that the rewards of the divine promise await ; but 
even though actual passion have never been suffered by true 
believers, and meanwhile their faith has continued perfect 
and unconquered, and the Christian, despising and surren 
dering all things, approves himself a follower of Christ, he 
too is accounted of Christ among the Martyrs, according to 
His promise and word ; There is no man that leaveth house, Luke 18, 
or land, or parents, or brethren, or wife, or children, for M<? 29 30< 
kingdom of God^s sake, but he shall receive serc-ti times so 
much in this present it me, but in the trorld to come life erer- 
lasting. Likewise in the Apocalypse He saith the same 
thing; And I saw, He saith, the souls of them that were Rev. 20, 
slain for the Xame of Jesus and the Word of God; and when 
He had placed them that were slain in the first place, He 
further said, and they which had not. trot-shipped the imaye 
of the beast, neither had received his mark upon their fore 
head or in their hand ; all these he gathers together, as seen 
by him in one place, and says, and they lived and rciyned 



300 Meditation on heaven prepares the mind for Martyrdom. 

TREAT. f/vV/i Christ. He saith that all live and reign with Christ, 

J - not only who were slain, but whosoever standing fast in the 

firmness of their faith, and in the fear of God, worshipped not 

the image of the beast, and consented not in his deadly and 

icrilegious edicts. 

2 Cor. The blessed Apostle Paul, who being by the divine good 

12, 2. 4. pi casure carried up into the third heaven and into Paradise, 

bears witness that he heard unspeakable words; who glories 

that he saw Jesus Christ by a faith not without sight ; who 

delivers that which he both learnt and saw, in a more 

Rom. 8, entire truth of assurance , says. The sujf erinys of Ihix 

8> time, are not tcvrlhy to be compared icith the caunitg 

tchieh xhtill be revealed in it*. Who then does not labour 
with all his strength to attain to so great glory, that he may 
be made the friend of God, and presently be in joy with 
Christ? that after penalties and torments on earth, lie may 
ivap divine rewards ? If to the soldiers of this world it is a 
glorious thing, when they have conquered the enemy, to 
return triumphant into their country ; how far better and 
greater is the glory, having conquered the Devil to return 
triumphant into Paradise, and wherefrom Adam was aast out 
for sin, thither with the overthrow of his subduer, to cany in 
the trophies of victory? to oiler to God the gift lie most 
accepts, faith uncorrupt, virtue of spirit unfailing, praise of 
devotion full of honour? to be His companion, when He 
enters upon His way to take vengeance of His enemies? to 
stand beside Him, when He sits in judgment? to he made 
coheir of Christ? to be equal to Angels? with Patriarchs, 
with Apostles, with Prophets, to rejoice in the possession of 
the heavenly kingdom ? These thoughts what persecutions 
can conquer, what torments can subdue them? The mind 
that is grounded in religious meditations abides in strength 
and stcdfastness ; against all terrors of the Devil and threats 
of the world, that spirit abides unshaken, which has its 
strength from a sure and solid faith in the things to come. 
In persecutions, earth is shut, but heaven opens ; Anti-Christ 
threatens, but Christ protects ; death enters, but immortality 
ensues ; in our destruction the world is taken from us, in our 
restoration Paradise is awarded , the life of time is quenched, 
the life of eternity accomplished. What dignity and what 



Blessedness oftke moment of Martyrdom. 

safety is it, to go forth hence in joy; among afflictions and 
straits to go forth with glory! In a moment to close the 
eyes which had been looking upon men and earth, and to 
open them at once, where God and Christ are seen ! How 
fleet the transit into joy ! Suddenly snatched from earth, to 
be placed in the realms of heaven ! These things we ought 
to embrace in our mind and thoughts ; on these to meditate 
day and night. If the soldier of God be thus found, when 
persecution meets him, his valour, prompt to battle, will not 
be able to be conquered. Or if his summons call him sooner 
away, a faith that had become ready for Martyrdom will not 
be without reward. Without the penalty of delay the reward sine 
will be rendered by God the Judge; in persecution 
crown is with the warrior, and in peace with the true of" s - 
heart. 



I N D E X. 



ADULATION, iii. (3) 115. 

Afflictions, the trial of the good, iii. 
(iii) 6, 15. follow upon sin, 47. bless 
ing to Christians, viii. 11. misery to 
the heathen, 12. 

Christians consoled under, ix. 1 . 

Alms, wash out sins done after Bap 
tism, x. 1. preferred to prayer and 
fasting, x. 4. scriptural instances, 
x. 3 , 14. blessedness of, x. 12, 21. 
no robbery of our own family, 14. 
done to Christians done to Christ, 21. 

Anialek, a type of the Devil, xiii. 8. 

Angels, cause of their fall, xi. 12, note. 

Anger, to be subdued, iii. (iii) 8. 

Antichrist, iii. (iii) 118. viii. 2. xiii. 
pref. figured in Antiochus, xiii. 11. 

Arian doctrine that Our Lord had a 
beginning of existence, iii. (ii) 1 , note. 

Ark, the ; a type of the Church, v. 5. 

Athanasius fled his see in the Arian 
persecution, vi. 7, note. 

Auguries and auspices, devices of the 
wicked spirits, ii. 3. 

Augustine, his opinion of Cyprian s 
Testimonies, i. pref. quotes Cyprian, 



vii. 1. 



B. 



Backbiting forbidden, iii. (ii) 1 10. 

Baptism ; effects how great, i. 2. a 
second birth, 3. life-giving water, ib. 
beginning of spiritual life, 4. suc 
ceeded to circumcision, iii. (i) 8. 
old succeeded by new, iii. (i) 12. 
alone can wash the guilt of Christ s 
blood from the Jews, iii. (iii) 24. neces 
sary to salvation, iii. (ii) 25. grace 
of, forfeited by sin, 27. cleanses from 
all impurity of sin, iii. (iii) 65. iv. 2. 
life-giving laver, ibid, abrenunciation 
of sin in, 6. sanctification of the 
divine Laver, 14. sanctification, vii. 7. 
Christians die to sin in, xii. 8. 

Administered only by order from 
a Bishop, xiii. pref. and note. 



, duty of rising up before, iii. 
(iii) 85. ordained Bishops only to 
rule in the Church, v. 9. engaged in 
secular employments, vi. 4. chief 
objects of persecution, 7, note, justi 
fiable in saving themselves by flight, 
ibid. 



C. 



Carthage, Council of, xiii. pref. 

Catechumens must sin no more, iii. (iii) 
98. 

Charity, consists in will, not in alms, 
iii. (iii) 2. greater than good works 
and martyrdom, xi. 9. 

Charity of the early Church, vi. 21. 

Christ; the Sermo, or Word, ii. 6. 
iii. (ii) 3. et passim, the Holy Spirit, 
ii. 6, note, the Mediator, ii. 6. iii. 
(ii) 10. came first to the Jews, ii. 7. 
the Prophet like unto Moses, iii. (i) 
18. the first-born, iii. (ii) 1. the Wis 
dom of God, ibid, the hand and arm of 
God, iii. (ii) 4. the Angel who is 
God, iii. (ii) 5. God, iii. (ii) 6. Son 
of God from the beginning, iii. (ii) 8. 
begotten anew according to the flesh, 
ibid. Man and God, iii. (ii) 9, 10. 
born of a Virgin, ibid, of the seed of 
David, iii. (ii) 11. in Bethlehem, 12. 
came in low estate, 13. the Just 
One, 14. a Sheep and Lamb who was 
to be killed, 15. a Stone, 1C. the 
Mountain to which the Gentiles 
should ascend, 18. the Bridegroom 
of the Church, 11). was not to remain 
in hell, 24. should rise on the third 
day, 25. and should receive all power 
from the Father, 26. the only way 
to God, 27. iii. (i) 21. the Judge, 
iii. (ii) 28, 30. shall reign King for 
ever, 29, 30. our example of life, 39. 
the way to eternal life, viii. 15. in 
all things an example to Christians, 
xi. 4. our Judge and Avenger, xi. 
16. to be worshipped, ibid, the only 
object of Christian worship, xiii. 2. 



304 



INDEX. 



Christ s coming foretold, iii. (ii) 7. and 

His crucifixion by the .lews, 20. 
Christians; must renounce the world, 
iii. (iii) 11. not to swear, 12. not to 
murmur, 14. not to judge one an 
other, 21. notto return evil, --2. hated 
of the world, 29. must not live a 
Gentile life, 84. women not to di 
fine, 36. should not incur punishment 
for other offences besides his name, 
36, 38. must not go before Gentile 
judges, 44. women not to sjxak in 
the Church, 46. to love their ene 
mies, 49. not to seek after much 
food, 60. nor gain, 61. not to marry 
Gentiles, 62. masters should takecare 
of their households, 75. must be simple 
as well as prudent, 80, not to keep 
company with the wicked, 95. to 
visit the sick, 109. to protect the 
widow and orphan, 113. the salt of 
the earth, v. 1. voluntary poverty 
recommended to, vi. 8. their duty 
under persecution, vi. 18. viii. 9. 
have renounced the world, vii. 14. 
ix. 20. rejoice in dying, ix. 3. ex 
horted to patience under suffering, 
5, 6. not to sorrow for the dead, 15. 
exhorted to patience under provoca 
tion, xi. 1, 2. must not be angry, or 
return evil for evil, xi. 10. Chi i 
sheep, xii. 7- die to sin in Baptism, 
xii. 8.ti> c- i cm nothing before Christ, 
xiii. 6. must not return to the world, 
7. to press on in faith and virtue, 
xiii. 8. 
CJtnitiajtdy, the only safe refuge from 

the misery of life, i. 1M. 
Churt-h, the, our mother, and Spouse 
of Christ, v. 5. 

Corruption of from long peace, 
vi. 4. 
Ctnffttmewoft, made way for Baptism, 

iii. (i) 8. 

Communion, daily, when observed, and 
when discontinued, vii. 13, note, of 
ferings at, made in kind, x. 12, note, 
allowed to infants, vi. 16. 
Confession, to be made, iii. (iii) 114. 

vi. 19. public in churches, vi. 11. 
CoM/fett0r, 16. vi. 2. xiii. 10. in the Old 

Test. xiii. 11. 

CoN/fetforvAtt), a call for higber obe 
dience, v. 17. 

Cross, virtue in passion, and sign of, 
iii. (2)21. 

Sacrament of the, xii. 9. 
Crucifixion foretold, iii. (ii) 20. 

Darkness of, 23. 
Cursing and swearing forbidden, iii. 

(iii) 12, 13. 

Cyprian , his account of his state before 
Baptism, i. 2. a rhetorician before 



his conversion, 7, note, fled from his 
see in the Decian persecution, vi. 7, 
note. 



D. 



Death, matter of joy, not sorrow, iii. 
(iii) 58. ix. 16, 17. 

Defection, how far excusable under 
torture, vi. 10. 

Detraction forbidden, iii. (iii) 107. 

Devil, the ; has no power but by God s 
permission, iii. (iii) 80. vii. 17. 

Our combat against, iii. (iii) 117. 
xii. 1. 

Discipline, to be observed, iii. (iii) 66. 
those who despise to be shunned, 68. 
benefits of, iv. 1 . 

DisjM HMifiotij the new, prophecies of, 
iii. (i) 11. 

Divination forbidden, iii. (iii) 82. 

Divorce, iii. (iii) 90. 

Donatus, friend and neighbour of Cy 
prian, with him in the country in the 
autumn of 246, i. 1. 

/V/ .v.v, of the women should be plain, 
iii. (iii) 38. iv. 5. 

Of virgins, directions for, iv. 6, 7. 
fine ascribed to the reprobate, 8. art-. 
of, taught by the apostate angels, i). 

Duty, of parents, iii. (iii) 71. of chil 
dren, 70. of slaves, 72. of masters, 
73. of young to old, 76. of wives, ! <) 



E. 



Empires, succession of the great, ii. 3. 

En I ll, evils of, xii. 4. Scripture in 
stances, xii. 3. 

KI>/SCOJHICI(, Catholic and Romish sys 
tems of, contrasted, v. note. 

JjrclKiriat, to be received with fear, iii. 
(iii) 94. allowed to infants, vi. 16. 
taken home from church, 17- our 
daily bread, vii. 13. offerings in kiini 
at, x. 12. and note. 

Exorcism, ii. 4. viii. 8. 



F. 



Fabian, Bishop of Rome, martyred in 

the Decian persecution, vi. 7, note. 
Faith, our only power, iii. (iii) 42, 43. 
The, not to be sold to the un 
worthy, iii. (iii) 50. 

Is of free choice, iii. (iii) 52. 
Fear, a ground of hope, iii. (ii) 20. 



INDEX. 



305 



Felicisstinus, v. pref. and note. vi. pref. 
Flesh and spirit, opposition between, 

vii. 11. 
Forgiveness of injuries, iii. (iii) 22. 

vii. 15. 

Fortnnatus, Bishop, xiii. pref. 
Forum, injustice and crimes prevalent 

in, i. 9. 



G. 



Gentiles, conversion of, foretold, iii. 
(iii) 21. more than Jews attain to 
Christ s kingdom, iii. (iii) 24. ex 
horted to turn to God, viii. 14. 

Gladiators, i. 6. 

Glorying, not allowable to Christians, 
iii. (iii) 4, 40, 51. but in God only, 
iii. (iii) 10. 

God; One and Incomprehensible, ii. 5. 
Omniscient, iii. (iii) 56. secrets in 
scrutable, iii. (iii) 53. 

Gods, of Greece, ii. 1. of Rome, 2. 

Grace, not given by measure, i. 4. 

Of God not to be sold at a price, 
iii. (iii) 100. 



H. 



Heresy, foretold, iii. (iii) 93. 

The craft of Satan, v. 2. sign of the 
end of the world, v. 14. 

Heretics; converse with forbidden, iii. 
(iii) 78. v. 14, 19. have not Christ s 
presence, v. 11. cannot be martyrs, 
v. 12. cannot sacrifice, ibid. 

Homily On Almsdeeds, refers to Cy 
prian, x. pref. and 2, note. 

Hope, iii. (iii) 45. 

Humility, duty of, iii. (iii) 5. 



I. 



Idols, no gods, xiii. 1. 

Idolaters; God does not readily par 
don, xiii. 4. put to death by Moses 
law, 5. 

Idolatry, Eusebius account of its ori 
gin, ii. 1, note. 

Of the Cyprians, ibid, of the Jews, 
iii. (i) 1. of the Gentiles, iii. (iii) 59. 
God s threatenings against, 

Jenlot/fiy. evils of, xii. 4. its wounds 
more grievous than bodily wounds, 
5. exhortations against, 11. 
! Jesting, foolish, forbidden, iii. (iii) 41. 

Jews, their unbelief and blindness, iii. 
(i)2. 

Misunderstanding of Scripture ow 
ing to their rejection of Christ, 5. 
lost Jerusalem, 6. and the light of 
the Lord, 7. and Christ s bread and 
cup, 22. 



Succeeded by Gentiles as God s 

people, ibid. vii. 6. 
Jewish Church, Gentile sons to, iii. 

(iii) 20. 
Impatience, cause of the Devil s fall, 

xi. 12. cause of the idolatry of the 

Jews, ibid, of their crucifying Christ, 

ibid, of heresy, 13. 
Infants admitted to the Eucharist, 

vi. 16. 

Job, his example of patience, xi. 11. 
Isaac, a type of Christ, iii. (iii) 10. 
Judgment, the day of, to be in 6,000 

years from the creation, xiii. pref. 

K. 

Kingdom of God, what it is, vii. 8. 
L. 

Lactantitis, heterodox respecting the 

Trinity, xi. 12, note. 
Lamb, the paschal, a type of Christ, 

iii. (ii) 14. 
Lapsed, how to be treated, vi. 11. 

Miraculous punishment of some 

of them, 15. may recover God s 

favour, 22. 

Laver, life-giving of Baptism, iv. 2. 

Laws, iniquitous administration of, i. 9. 

Of Moses abolished, iii. (i) 9. 

New of the Gospel, iii. (i) 10. 

Leah, a type of the synagogue, iii. (iii) 

20. 
Love of God, iii. (iii) 18. 

M. 

Marriage, not to be made with Gen 
tiles, iii. (iii) 62. 

Martyrs, pray for the penitent, vi. 22. 
cannot be numbered, xiii. 1 1 . 

Martyrdom, benefit of, how great, iii. 
(iii) 16. its rewards, iv. 12. xiii. 12. a 
second and greater baptism, xiii. pref. 
Avails not where there is disunion, 
vii. 16. may be in will as well as in 
deed,ix. 12. 

Mercy, benefit of, iii. (iii) 1. 

Mimes, i. 7. 

Miraculous judgment on the lapsed, 
vi. 17. 

Vision granted to a dying Priest, 
ix. 14. 

Money not to be sought after, iii. (iii) 
61. 

Murmuring unlawful, iii. (iii) 14. 

N. 

Nestorianism , ii. 6, note. 
Novation, v. pref. and note. 



INDEX. 



P. 



I ardon, follows only on penitence, vi. 

22. 

Patience; enforced, xi. 1. example of 
Christ, 4. of Patriarchs and Pro 
phets, 5. necessary, to bear the ori 
ginal curse, 6. to bear trials of life, 7. 
and persecution, ibid. 

In well doing, 8. and charity, must 
go together, 9. necessary to bear sick 
ness, 11. benefits of, 13, 14. 
Penance, imposed on the lapsed, vi. 11. 

Time of, shortened at the inter 
sion of Martyrs, 12. easier penance 
offered by schismatics, 20* 
Persecution, under Decius, ii. pref. 7, 
note, xiii. pref. 

Duty of Bishop? under, laid down 
by St. Augustine, vi. 7, note, patience 
Off Christians under, viii. 11. xiii. 9. 
not to be dreaded, xiii. 10. foretold, 11. 
proceeds from Antichrist, 12. in A.D. 
252, viii. 6. 

Pestilence, imputed to the anger of the 
Gods at the spread of Christianity, 
viii. pref. 

Sign of end of the world, ix. 2. 

Christians exhorted to patience 
under, ix. 9. brings men to serious 
thoughts, ix. 11. 
Peter, St. the centre of unity, v. 3, and 

note. 

Prayer, duty of, enforced from Scrip 
ture, iii. (iii) 120. 

Lord s, vii. 1, 3. teaches duty of 
united prayer, 4. that we have no 
Father on earth, 5. 

Secret, vii. 2. directions for, ibid. 
Scripture precepts and examples re 
lating to, ibid. 

To be made with attention, vii. 20. 
barren without good works, vii. 21. 

Early Christians prayed standing, 
vii. 20, note, five stated hours, vii. 21. 
reasons for, 22. 
Pride, cause of the Devil s fall, xi. 12, 

note. 
Priests, Christ s, v. 14. 

Those who resist warned by ex 
ample of Korah and Uzziah, ibid. 
Prictthood, Jewish, succeeded by new, 
iii. (i) 17. 

Q. 

Qtdrinus, iii. (i) pref. iii. (iii) pref. 



R. 

Rachel, a tvpe of the Church, iii. (i) 20. 

*. N r 

Riches, evil of, vi. 22. 





S. 



Sacrifices, v. 12, 14. 

Jewish succeeded by new, under 
the Gospel, iii. (i) 16. 

Samuel, a type of Christ, iii. (i) 20. 

Sanctijication, daily by prayer, vii. 7. 

Schism, sin of, iii. (iii) 86. v. 16. 

Script /n-t s, fountains of divine fulness, 
iii. (i) pref. not understood by the 
Jews, 4. use of by private Chris 
tians, xii. pref. 

Seven, mystery of the number, iii. (i) 
20. xiii. 11. 

Shepherds, old, succeeded by new, iii. 
(i) H. 

Sick, duty of visiting, iii. (iii) 109. 

Sign of Christ upon Christians, viii. 12. 

Sin, cause of sorrow, iii. (iii) 47. Chris 
tians not free from, iii. (iii) 54. all 
put off in Baptism, iii. (iii) 65. 
Of fornication, iii. (iii) 63. 
Of schism, iii. (iii) 86. v. 16. 
After Baptism, iv. 3. 
The irremissible, iii. (iii) 28. 

Sinner, to be publicly rebuked, iii. 
(iii) 77. 

Slaves, duty of, iii. (iii) 72. 

Society, universal depravity of in Cy 
prian s time, i. 8. 

Socrates, his daemon, ii. 4. 

Sjiirif, the Holy, must not be grieved, 
iii. (iii) 7. appearances in fire, iii. 
(iii) 10 1 . as a Dove to signify the 
peace of the Church, v. 8. 

Spirits, unclean, i. 4. 

evil, their power in the world, ii.4. 
submit when adjured in the name of 
God, ibid. 

Swearing , forbidden, iii. (iii) 12. xi.10. 



T. 



Temple, old succeeded by new, iii. 
(iii) 15. 

Temptation, iii. (iii) 91. iii. 17. 

Theatres, i. 7. 

Transubstantiation, put a stop to prac 
tice of taking the Eucharist home, 
vi. 17, note. 

U. V. 

Veil, worn in Roman worship, vi. 3, 
note. Moses typical, vi. 3. 

Vices of Gentile world, i. 8. viii. 6. 

Viduns, a Roman deity, ii. 2. 

Vintage, feast of retained in the Church, 
i. 1, note. 

Virgins, their dress should be simple, 
iv. 5, 6. should give their worldly 
means to Christ, 7. to avoid mar 
riage-feasts and public baths, iv. 10. 



INDEX. 



307 



Virginity, iii. (Hi) 32. 

High reward of, iv. 4, 12. of free 
choice and not of necessity, 13. 
Virtue, of charity, iii. (iii) 2. 
Of martyrdom, iii. (iii) 16. 
Of mercy, iii. (iii) 1. 
Of obedience, iii. (iii) 19. 
Of forgiveness, 22, 106. 
Of continence, 32. 
Of innocency of life, 38, 79. 
Of humility, 5. 
Of love of enemies, 49. 
Of temperance, 60. 
Of obedience to parents, 70. 
Of simplicity, 87. 
Of honesty, "88. 

Of readiness to take reproof, 102. 
Of truth, 104. 

Not wisdom the kingdom of God, 
69. 

Vision, granted to a dying Priest, ix. 14. 
Unanimity enjoined, v. 19.vii. 16. 
Unity, enjoined by Christ, v. 3. 

Of the Church, signified by Christ s 
coat without seam, v. 6. 

Difference between Catholic and 
Romish doctrine of, v. 4. note. 
Vou s, to be paid quickly, iii. (iii) 30. 
Usury, forbidden, iii. (iii) 48. 



\V. 

Wickedness of the world, God s judg 
ments on, viii. 3, 5. 

Wirkcd, their sacrifices not acceptable, 
iii. (iii) 111. 

Jr/VA,,,.. v , iii. (iii) 74, 113. 

Will of God, conformity to, viii. 9, 10. 

Women, forbidden to speak in the Church, 
iii. (iii) 46. 

Works, benefit of, iii. (i) 1. x. 2. 

Requisite, iii. (iii) 26, 27. not to 
be done boastingly, iii. (iii) 40, 51. 
must always accompany prayer, vii. 
21. 

World, must be renounced by Chris 
tians, iii. (iii) 11. 

Its hatred of Christian name, iii. 
(iii) 19. end of the, iii. (iii) 89. ix. 
1, 2. in 6,000 years from the Crea 
tion, xiii. pref. 

Approaching old age of, viii. 2. 



Y. 



Yoke of the Law and Yoke of Christ, 
iii. (iii) 119. 



INDEX OF TEXTS. 





GENESIS. 


22, 20. 


vi. 5. viii. 9. xiii. 2. 






2224. 


iii. (iii) 113. 


1,26. 


iv.9. 


28. 


(iii) 13. 


3, 14. 15. 


iii. (ii) 9. 


23, 20.21. 


(ii) 5. 


16. 


3, 32. iv. 13. 


25, 37. 


(i) 20. 


17.19. 


(iii) 58. xi. 6. 


32, 6. 


iii. (iii) 60. 


4. 


vii. 16. 


31. 


vi. 12. 


6, 24. 


iii. (iii) 58. ix. 17. 


31 33. 


iii. (i) 1. xiii. 4. 


191 ? 
*) L 


(i) 21. 






15, 6. 


(i) 5. (iii) 42. 






19, 24. 


(iii) 33. 




LEVITICUS. 


22, 1. 2. 


(iii) 15. 






11.12. 


(iii) 20. (ii) 5. 


7,20. 


iii. (iii) 94. xi. 6. 


24. 


(iii) 62. 


19, 13. 


(iii) 81. 


25, 23. 


(i) 19. 


18. 


(iii) 106. 


27, 2729. 


(i) 21. 


27. 


(iii) 83, 84. vi. 19 


28, 11. 1218. (ii) 16. 


32. 


(iii) 85. 


31, 13. 


(ii) 5. 


20,7. 


vii. 7. 


35, 1. 


(ii) 6. 


24, 13. 14. 


iii. (iii) 13. 


38, 14. 15. 


(iii) 36. 


/ 




48, 1719. 


(i)21. 






49, 812. 


(021. 




NUMBERS. 




EXODUS. 


17, 10. 


iii. (iii) 14. ix. 8. 






23, 19. 


(11) 20. 


1, 12. 
3,2. 
26. 


xiii. 10. 
iii. (iii) 101. 
(ii) 19. 


24. 
24, 79. 
17. 


(0 21. 
(ii) 10. 
(ii) 10. 


4, 11. 12. 


xiii. 10. 






12, 312. 


iii. (ii) 15. 






4. 


(iii) 86. 


DEUTERONOMY. 


11. 


(iii) 11. 






13. 


(ii) 22. viii. 12. 


6, 13. 


xiii. 2. 


46. 


v.7. 


10, 20. 


2. 


13, 21. 


Jii. (ii) 5. 


13, 3. 


9. 


14, 1114. 


xiii. 7. 


610. 


5. 


19. 


** / * * \ * 

111. (11) 5. 


1218. 


5. 


17, 914. 


(ii) 21. 


32, 17. 


3. 


1114. 


xiii. 8. 


39. 


2. 


12. 13. 


iii. (ii) 16. 


33, 9. 


6. 


19,10.11. 


(ii) 25. 






15. 


(iii) 32. 






18. 


(iii) 101. 




JOSHUA. 


20, 3. 


viii. 3. 






3.4. 


xiii. 1, 2. 


2, 19. 


v.r. 


4. 


iii. (iii) 69. 


5, 2. 


iii. (i) 8. 


7. 


(Hi) 12. 


1315. 


(ii) 19. 


23. 


(iii) 59. 


24, 26. 27. 


(ii) 16. 



310 



INDEX OF TEXTS. 



2, 1113. 
4,1. 



1, 13. 

2, 3. 
5. 

26. 
30. 
35. 36. 

6, 15. 

7, 12. 

16, 7. 

17, 49. 
21, 4. 



JUDGES, 
iii. (i) 1. 

1 SAMUEL. 

vii. 2. 
iii. (iii) 4. 

(i) 20. 

(iii) 28. xiii. 4. 
vii. 6. xii. 8. 
iii. (i) 17. 

(ii) 16. 

(ii) 16. 
vi. 17. 
iii. (ii) 16. 

(iii) 32. 

2 SAMUEL. 



7,5.2116. iii. (ii) 11. 
5. 1216. (i) 15. 



11,4. 

14. 
23. 
31. 
17,6. 
14. 



24. 



1 KINGS. 

iii. (iii) 62. 
v. 17. vii. 17. 
iii. (iii) 80. 
v. 6. 
vii. 14. 
x. 14. 



2 KINGS. 

vii. 17. 

1 CHRONICLES. 



17,3. 
11. 14. 



iii. (i) 15. (ii) 11, 
(i) 15. (ii)ll. 



2 CHRONICLES. 
15,2. iii. (iii) 27. xiii. 8. 

NEHEMIAH. 

9, 26. iii. (i) 2. 



1,5. 
8. 



JOB. 

x. 15. 

ix. 6. iii. (iii) 14. 



1, 12. 
21. 
21.22. 

2, 17. 
9. 10. 
10. 

14, 4. 5. 
29, 12. 13. 
15.16. 



vii. 17. 
ix. 6. 

iii. (iii) 6. 

(i") 80. 

(iii) 14. 
ix. 6. 
iii. (iii) 54. 

(iii) 1. (iii) 118. 



PSALMS. 





1,1. 


v. 10. 




2. 


iii. (iii) 120. 




5. 


(iii) 31. 




2, 1.3. 


(i) 13. (iii) 






119. 




6. 


(ii) 29. 




7.8. 


(ii) 8. 




10. 


(iii) 112. 




11. 


(iii) 20. 




3,5. 


(iii)66.iv.l. 




4,4. 


vii. 2. 




5. 


iii. (i) 16. 




5,2. 


vii. 22. 




6, 6. 


iii. (iii) 114. 


(15) 


14,6. 


(iii) 48. 


(16) 


15, 10. 


(ii) 24. 


(18) 


17, 25.26. 


(iii) 95. 




43. 44. 


(i) 21. 


(19) 


18, 5. 6. 


(ii) 19. 




9. 


(iii) 20. 




13. 


(iii) 56. 


(20) 


19, 7. 8. 


xiii. 10. 


(22) 


21, 68. 


iii. (ii) 13. 




15. 


(H) 18. 




1622. 


(ii) 20. 




27. 


(ii) 29. 


(24) 


23, 3. 4. 


(iii) 79. 




3.6. 


(ii) 18. 




710. 


(ii) 29. 


(25) 


24,4.5. 


(") 7. 


(26) 


25, 3. 4. 


xiii. 10. 


(28) 


27, 4. 5. 


iii. (i) 3. 


(30) 


29, 3. 


(ii) 24. 




10. 


(iii) 114. 


(33) 


32,6. 


(ii) 3. 


(34) 


33, 1. 


(iii) 14. 




810. 


(i) 22. 




9. 


(iii) 20. 




12. 


(iii) 13. 




18. 


(iii) 5. 




18.19. 


(iii) 6. 


(35) 


34, 12. 13. 


v. 19. 


(37) 


36, 7. 


xii. 3. 




12. 13. 


xii. 3. 




25. 


iii. (iii) 1. 




25. 26. 


xi. 15. 


(38) 


37, 25. 


vii. 14. 


(41) 


40, 1. 


x. 4. iii. (iii) 1 


(45) 


44, 1. 


iii. (ii) 3. 



1NDKX OF TEXTS. 



311 



--) 44,14. 


iii. (ii) 29. 




PROVERBS. 


e. 7. 


(ii) 6. 






9-11. 


(ii) 29. 


1, 28.29. 


iii. (i) 3. 


(46) 45, 10. 


(ii) 6. 


3, 11. 


iv. 1. 


(50) 49, 16. 


(ii) 28. 


11. 12. 


iii. (iii) 66. 


36. 


xi. 15. 


28. 


(iii) 1. 


1315. 


iii. (i) 1C. 


8,2231. 


(ii) 1. 


14. 15. 


(iii) 30. 


9,1. 


(i) 20. 


Hi. 17- 


(iii) 66. 


16. 


(ii) 2. 


18. 


(iii) 68. 


8. 


(iii) 102. 


20. 


(iii) 107. 


10,3. 


vii. 14. x. 8. 


23. 


(i) 16. 


9. 


iii. (iii) 53. 


(51) 50, 5. 


(iii) 54. 


19. 


(iii) 103. 


17. 


(iii) 6. iv. 1. 


11, 26. 


(iii) 61. 


(52) 51, 17. 


ix. 8. 


12, 16. 


(iii) 8. 


(53) 52, 5. 


iii. (iii) 55. 


22. 


(iii) 104. 


6. 


iv. 5. 


13, 24. 


(iii) 105. 


(5(i) 55, 11. 


iii. (iii) 10. 


14, 25. 


(iii) 16. 


(62) 61,1.2. 


(iii) 10. 


15, 3. 


(iii) 56. vii. 2. 


<68) 67, 17. 


(ii) 28. 


16, 1. 


xii. i). 


4. 


(ii) 6. 


6. 


iii. (iii) 1. x. 2. 


6, 


(iii) 86. (iii) 


32. 


(iii) 8. 




113. 


19, 17. 


(iii) 1. x. 12. 


(69) 68, 6. 


v. 7. vii. 4. 


18. 


(iii) 105. 


(72) 71, 1. 2. 


iii. (ii) 30. (iii) 


20,7. 


(iii) 1. x. 15. 




33. 


9. 


x. 3. 


(74) 73, 1. 2. 


(ii) 29, 


13. 


iii. (iii) 107. 


(82) 81,1.6.7. 


(ii) 6. 


22. 


viii. 10. 


3. 


(in) 5. 


21, 1. 


iii. (iii) 80. 


5. 


(i) 3. (ii) 6. 


13. 


x. 4. 


8. 


(ii) 28. 


23, 9. 


iii. (iii) 50. viii. 1. 


(84) 83, 1. 


(iii) 58. 


24, 15. 


(iii) 95. 


(85) 84, 1. 


ix. 17. 


25, 21. 


(iii)l. 


(88) 87, 9. 


iii. (ii) 20. 


26,4. 


viii. 1. 


(89) 88, 2733. 


(ii) 1. 


27. 


iii. (iii) 108. 


32. 33. 


(iii) 57. 


28, 14. 


(iii) 20. 


(90) 89, 30. 


vi. 5. 


27. 


(iii) 1.x. 7. 


(96) 95, 5. 


iii. (iii) 59. 


28. 


(iii) 6. 


(107) 106, 20. 


(ii) 3. 






(108) 109, 1. 2. 


(ii) 26. 






3. 


0) 17. 


ECCLESIASTES. 


(Ill) 110, 10. 


(iii) 201 






(112) 111,9. 


(iii) 1. 


1, 14. 


iii. (iii) 11. 


(115) 114,4.8. 


xiii. 1. 


5,4. 


(iii) 30. 


(116) 115, 5. 


iii. (iii) 16. 


10. 


(iii) 61. 


15. 


xiii. 12. 


7, 17. 


(iii) 53. 


(117) 116,6. 


10. 


23, 11. 


(iii) 12. 


(118) 117, 6.8. 


iii. (iii) 10. 






18. 


(iii) 57. 






2126. 


(ii) 16. 


SON 


G OF SOLOMON. 


26. 


(ii) 5. 






(119) 118, 1.2. 


(iii) 16. xiii. 


5,2. 


vii. 20. 




12. 


(5, 9. 


v. 3. 


22. 


vii. 22. 






120. 


iii. (ii) 20. 






(126) 125, 5. 6. 


(iii) 16. xiii. 




ISAIAH. 




12. 






(132) 131, 11. 


(ii) 11. 


1,2. 


xii. 8. 


(i:) l. J-J, 1. 


(iii) 86. 


24. 


iii. (i) 3. 


(135) 134, 1518. 


(iii) 59. xiii. 


3. 


vii. 6. 




1. 


7-9. 


iii. (i) 6. 


(140) 139, 16. 


vi. 17. 


11. 12. 


(i) 16- 


(141) 110, 2. 


iii. (ii) 20. 


1520. 


0)34. 



312 



INDEX OF TEXTS. 



1, 17. 18. 


iii. (iii) 113. 


19. 


(iii) 52. 


2, 24. 


(ii) 18. 


3.4. 


(i) 10. 


5.6. 


(07. 


8. 


viii. 9. 


8.9. 


vi. 5. xiii. 3. 


3, 1.2. 


iii. (i) 22. 


12. 


(iii) 115. vi. 11 


16. 


iv. 8. 


5, 8. 


iii. (iii) 61. 


25. 26. 


(i) 21. 


26. 27. 


(i) 22. 


6, 9. 10. 


(i) 3. 


7,9. 


(i) 4. (iii) 42. 


1015. 


(ii) 9. 


8, 16. 17. 


(i) 9. 


9, 1. 2. 


(1)21. 


6. 


(ii)Sl. 


10, 22. 


vii. 18. 


23. 


iii. (ii) 3. 


11, 1. 3. 


(ii) li 


10. 


ft 21. 


13, 6. 9. 


viii. 12. 


14, 16. 


iii. (iii) 118. 


22, 13. 14. 


(iii) 60. 


26, 11. 


(ii) 4. 


28, 16. 


(ii) 16. 


29, 10. 


vi. 20. 


1118. 


iii. (i) 4. 


14. 


\i. 1. 


15. 


iii. (iii) 53. 


30, 51. 


vi. 22. 


33, 10. 11. 


iii. (ii) 26. 


1417. 


(ii) 29. 


35, 36. 


(ii) 7. 


40, 35. 


(ii) 6. 


6. 


(iii) 58. iv. 5. 


41, 1520. 


(ii) 4. 


42,2. 


xi. 15. 


2-4. 


iii. (ii) 13. 


68. 


(ii) 7. 


13.14. 


(ii) 28. xi. 15. 


24. 


vi. 13. vii. 17. 


43, 1, 3. 


xiii. 10. 


1821. 


iii. (i) 12. 


45, 1. 


(i) 21. 


1416. 


(ii) 6. 


48,21. 


(i) 12. 


50, 5. 


xi. 15. 


5 7. 


iii. (ii) 13. 


52, 10. 


(ii) 4. 


11. 


(iii) 34. vi. 8. 


15. 


(i) 21. 


53, 1. 


(ii) 4. 


1-7. 


(ii) 13. 


7. 


xi. 15. 


79. 12. 


iii. (ii) 15. 


54, 14. 


(i) 20. 


55, 1. 


(iii) 100. 


4.5. 


(i)21. 


6.7. 


(iii) 11. 


57,6. 


xiii. 3. 



58, I. 
19. 
6. 

7. 

59, 1. 
14. 

61, 1.2. 
63,9. 

65, 1. 
2. 
13-15. 

66, 1. 2. 
2. 

15. 16. 
18. 19. 



x. 4. 

iii. (iii) 1. x. 4. 
vii. 21. 
iii. (iii) 75. 
viii. 5. vi. 13. 
iii. (ii) 4. (iii) 47 
(ii) 10. 

(ii) 7. 

(i) 21. 

(ii) 20. 

(i) 22. 

(ii) 4. (iii) 5. 

(iii) 20. 
xi. 15. 
iii. (i) 21. 



1, 5. 

2, 13. 
30. 

3, 15. 

4, 3. 4. 

5, 3. 

6, 10. 
18. 

7,6. 
16. 
25. 

8, 4. 

9, 23. 24. 
10,2. 

11, 18. 19. 
19. 

15, 9. 

16, 9. 
17,5. 

5-7. 

9. 
23, 16-21. 

20. 

23. 

23. 24. 
25, 4. 6. 7. 

6. 

30, 8. 9. 

31, 10. 11. 
3134. 

48, 10. 



JEREMIAH. 

iii. Ci) 21. vi. 12. 

(i) 3. v. 10. 
viii. 3. 
iii. (i) 14. (iii) 66. iv.l. 

viii. 3. 
iii. (i) 3. 

(i) 21. 
xiii. 3. 

vi. 12. xiii. 4. 
iii. (i) 2. 

(iii) 114. 

(iii) 10. 

(iii) 34. 

(ii) 15. 

(ii) 20. 

(ii) 23. 

(ii) 19. 
vi. 12. 

(iii) 10. 

(ii) 10. 
v. 10. 

0)4. 
vi. 17. 
iii. (iii) 56. vii. 2. 

viii. 3. 
iii. (i) 13. 

(i) 14. 

(i) 11. 

(iii) 30. 



9, 4. 

46. 

5. 
14, 1214. 

13. 
18, 7.8. 

32. 



EZEKIEL. 

iii. (ii) 22. viii. 12. 

(ii) 22. 
viii. 12. 
xiii. 4. 
vi. 12. 
iii. (iii) 48. 
vi. 22. xi. 2. 



INDEX OF TKXTS. 



313 



33, 11. 
12. 

34, 1016. 
37, 11. 14. 



2, 31 35. 

3, 1618. 
25. 

4,27. 
7, 13. 14. 
12, 4. 7. 



iii. (iii) 114. vi. 22. 
xiii. 8. 
iii. (i) 14. 
(iii) 68. 



DANIEL. 

iii. (ii) 17. 

(iii) 10. xiii. 11, 
v. 11. 
x. 4. 

iii. (ii) 26. 



HOSEA. 



1, 10. 


iii. (i) 19. 


2,23. 


(i) 19. 


4, 1. 


viii. 4. 


14. 


iii. (iii) 47. 


6, 1. 


vii. 22. 


2. 


iii. (ii) 25. 


6. 


(iii) 1. 


11,9. 10. 


(ii) 6. 



JOEL. 

2, 12. vi. 19. 

13. 22. xi. 2. 

15. 16. iii. (ii) 19. 



AMOS. 

4, 7. viii. 3. 

5, 6. 13. 

8, 9. 10. iii. (ii) 23. 



MICAH. 

4, 2. 3. iii. (i) 10. 

5, 2. (ii) 12. 



HABAKKUK. 

2, 4. iii. (i) 5. (iii) 42. ix. 1, 

3, 3-^6. (ii) 21. 
17. viii. 11. 



ZEPHANIAH. 

1,2.3. iii. (iii) 47. 
7. (ii) 20. 

13. 14. (iii) 61. 

3. 8. (iii) 106. xi. 16. 



HAGGAI. 
1, 9. viii. 3. 

ZECHARIAH. 



3, 1.35. 


iii. (ii) 13. 


8.9. 


(ii) 16. 


9. 


(i) 20. 


4,2. 


(i) 20. 


10. 


(i) 20. 


9,9. 


(ii) 29. 


10, 11. 12. 


(ii) 6. 


12, 10. 


(ii) 20. 



MALACHI. 

1, 10. 11. iii. (i) 1. 
14. (ii) 29. 

2, 57. (ii) 5. 

10. (iii) 3. 

11. (i) 1. 

3, 3. (iii) 57. 

4, 1. (ii)28.viii.l2.xi.l6. 
2. vii. 22. 



1 ESDRAS. 

8, 9. iii. (iii) 62. 

TOBIT. 

2, 2. iii. (iii) 1. 

14. (iii) 6. ix. 7- 
4,511. (iii) 1. x. 16. 

12. (iii) 62. 

12, 8. vii. 21. 
o y x TT 

12. vii. 21. ix. 7. 

15. iii. (i) 20. 

13, 16. xiii. 11. 
14,10.11. x. 16. 

WISDOM. 

iii. (iii) 53. 

(ii) 14. 
xii. 3. 
iii. (iii) 15. xiii. 12. 

(iii) 66. iv. 1. 
ix. 17. 
iii. (iii) 58. 
viii. 13. 

iii. (iii) 16. xiii. 12. 
iv. 7. 
iii. (iii) 112. 

(iii) 59. xiii. 1. 

(iii) 59. xiii. 1. 



1,1. 

2, 12-22. 
24. 

3, 48. 
11. 

4, 11. 
11. 

5, 1. 
19. 
8. 

6,6. 
13, 14 
15, 1517. 



14. 



314 



INDEX OF TEXTS. 



EC 


UJLS1A8TICUS. 




1, 14. 


iii. (iii) 20. 


1, 20. 21. 


2, 1. 4. 


ix. 5. 


23. 


4.5. 


xi. 11. 


2, 1.2. 


3,21. 


iii. (iii) 63. 


3, 10. 


30. 


(iii) 1. x. 2. 


11. 


4, 10. 


(iii) 113. 


4, 10. 


29. 


(iii) 96. 


5, 4. 


6, 4. 


(iii) 35. 


5. 


7. 


(iii) 97. 


6. 


6, 16. 


(iii) 95. 


7. 


7,39. 


(iii) 109. 


8. 


9, 13. 


(iii) 95. 


9. 


16. 


(iii) 95. 


10. 


10, 9. 10. 


(iii) 86. 


13. 


26. 


(iii) 51. 


16. 


14, 11. 


(iii) 1. 


19. 


18,22. 


(iii; 120. 


21.22. 


24, 37. 


(ii) 1. 


22. 


25, 9. 


(iii) 95. 


23. 24. 


27,5. 


(iii) 6. ix. 9. xiii. 9. 


24. 


28, 15. 


(iii) 110. 


26. 


24. 


(iii) 95. v. 14. 


3437. 


29, 12. 


(iii) 1. x. 4. 


42. 


34, 19. 


(iii) 111. 


4345. 






43-48. 


SONG OF THE 3 CHILDREN. 


44. 45. 
6,2. 


2. 


vi. 19. 


3.4. 
g 


27. 


v. 11. 


/ 

10 


28. 


vii. 4. 


* v * 

12. 






1921. 


BEL AND THE DRAGON. 


20. 21. 






24. 


5. 


xiii. 11. 


26. 


34. 


vii. 14. 


3133. 


37. 


x. 8. 


31. 






34. 






7,2. 




BARUCH. 


* 7 

6. 






12. 


3, 35. 37. 


iii. (ii) 6. 


13. 14. 


6,6. 


vii. 2. 


14. 






19. 


1 


MACCABEES. 


21. 






22. 


2, 24. 


xiii. 5. 


22. 23. 


52. 
60. 


iii. (iii) 14. 
(iii) 53. 


24. 
2427. 

81 t 


62, 63. 


(iii) 4. 


) ** 






11. 12. 






20. 


2 


MACCABEES. 


22. 






29. 


6, 30. 


iii. (iii) 17. xiii. 11. 


9,4. 


7,9. 


(iii) 17. xiii. 11. 


10, 8. 


14. 16. 


(iii) 17. xiii. 11. 


16. 


18. 


(iii) 17. xiii. 11. 


19.20. 


19. 


(iii) 17. 


22. 


27. 


xiii. 11. 


25. 


9, 12. 


iii. (iii) 4. 


28. 



MATTHEW. 

iii. (ii) 7. 

(ii) 6. 

(ii) 12. (ii) 29. 

(iii) 26. 

(i) 12. 
vi. 5. 
iii. (iii) 6. 

(iii) 5. 

(iii) 1. 

(iii) 1. 

(iii) 79. 

(iii) 3. v. 19. 

(iii) 16. xiii. 12. 

(iii) 87. v. 1. vii. 12. 

(iii) 26. 

(iii) 95. 

(iii) 8. 

(iii) 13. 

(iii) 3. 

v. 11. vii. 16. 
iii. (iii) 57. 

(iii) 12. 

(iii) 1. 
xii. 8. 
xi. 3. 

iii. (iii) 49. 
(iii) 40. 
(iii) 40. 
vii. 3. 
iii. (iii) 19. 
(iii) 22. 
x. 6. 

iii. (iii) 1. 
vi. 17. 
x. 8. iii. (iii) 11. 

7. iii. (iii) 11. 
vii. 14. 
14. 
16. 
iii. (iii) 50. viii. 1. 

(iii) 119. vii. 18. 

(iii) 6. 
iv. 12. 
vii. 21. 
iii. (iii) 19. 
v. 13. 
iii. (iii) 26. 
v. 1. 

iii. (iii) 95. 
vii. 8. 
iii. (i) 23. 

(iii) 11. 
vii. 5. 
iii. (ii) 28. 
vii. 2. 
iii. (iii) 100. 

(iii) 37. 

(iii) 16. xiii. 10. 
iv.3.v. 17. xi. 17. xiii. 8. 
iii. (iii) 75. 

(iii) 16. xiii. 5. 



INDEX OF TEXTS. 



315 



10, 32. 33. 22. 


iii. (iii) 16. 




LUKE. 




32. 33. 


xiii. 5. 








37. 


x. 13. 


1, 1033. 


iii. (ii) 11. 




37. 33. 


iii. (iii) 18. xiii. 6. 


35. 


(ii) 10. 




11, 13. 


(i)9. 


4143. 


(ii) 8. 




2830. 


(i) 13. (iii) 119. 


6769. 


(") 7. 




12,30. 


(iii) 86. v. 5. 


2, 10. 11. 


(ii) 7. 




32. 


(iii) 28. 


29. 


ix. 2. 




36. 37. 


(iii) 13. 


29. 30. 


iii. (iii) 58. 




39. 40. 


(ii) 25. 


37. 


vii. 23. 




13,8. 


iv. 12. 


5, 16. 


19. 




17. 


iii. (iii) 27. 


6, 12. 


19. 




45. 


x. 6. 


22. 23. 


iii. (iii) 16. xiii. 12. 




45. 46. 


iii. (iii) 1. 


31. 


(iii) 119. 




14, 31. 


(iii) 41. 


37. 


(iii) 21. 




15, 14. 


v. 14. 


7,47. 


(iii) 116. 




16, 18. 19. 


3. 


8, 18. 


v. 17. 




17,5. 


iii. (i) 20. 


9, 24. 


xiii. 12. 




20. 


(iii) 41. 


25. 


iii. (iii) 61. 




18, 19. 20. 


(iii) 3. v. 11. 


48. 


(iii) 5. xii. 6. 




32. 


vii. 15. 


62. 


(iii) 11. xiii. 7- 




34. 


vii. 16. 


11, 2. 


(iii) 19. 




19, 11. 12. 


iii. (iii) 32. 


40.41. 


(iii) 1. 




It. 


iv. 4. 


41. 


x. 2. 




17. 


v. 1. 


12,8. 


vi. 13. 




17.21. 


iii. (iii) 1. 


20. 


iii. (iii) 61. x. 10. vii. 


14 


21. 


vii. 14. x. 6. 


33. 


(iii) 1. x. 6. 




21, 13. 


iii. (iii) 100. 


35. 


v. 20. 




22, 3740. 


xiii. 2. 


3537. 


iii. (iii)ll.(ii)19.xiii 


.8 


40. 


v. 13. vii. 18. 


14, 11. 


(iii; 5. 




23, 68. 


iii. (iii) 5. 


1214. 


(iii) 1. 




9. 


vii. 5. xiii. 11. 


33. 


(iii) 11. vii. 14. xiii. 7 


12. 


v. 17. 


16, 11. 12. 


x. 6. 




3738. 


iii. (i) 1. 


14. 


9. 




24,2. 


(i) 15. 


25. 


iii. (iii) 61. 




331. 


xiii. 11. 


17, 710. 


(iii) 51. 




25, 34. 


vii. 8. xii. 8. 


21. 


(iii) 52. 




36. 


iii. (iii) 100. 


31. 32. 


xiii. 7. 




31 46. 


x. 18. iii. (ii) 30. (iii) 1. 


18, 29. 30. 


(iii) 16. xiii. 12. 




26, 39. 


vii. 9. iii. (iii) 19. 


19, 8. 9. 


(iii) 1. 




27, 12. 14. 


xi. 15. 


20, 3438. 


(iii) 32. 




34. 


iii. (ii) 14. 


35. 36. 


iv. 13. 




45. 


(ii) 23. 


21, 3. 4. 


x. 12. 








14. 15. 


xiii. 10. 






MARK. 


17. 


iii. (iii) 29. 








31. 


ix. 1. 




1,24. 


iii. (ii) 28. 


22, 31. 


vii. 19. 




3, 28. 29. 


(iii) 28. 


24, 4447. 


iii. (i) 4. 




4, 24. 


(iii) 22. 








7,9. 


v. 15. vii. 1. 








8,38. 


vi. 18. 




JOHN. 




9, 22. 


iii. (iii) 42. 








10, 29. 


vi. 9. 


1,1. 


iii. (ii) 6. 




11, 24. 


iii. (iii) 42. 


15. 


(ii) 3. 




25. 


v. 11. vii. 16. 


9. 10. 


(i)8. 




25. 26. 


iii. (iii) 22. 


11. 


vii. 5. 




12, 29. 


vii. 18. 


11. 12. 


iii. (i) 3. 




30. 


v. 13. 


26. 27. 


(ii) 19. 




2931. 


xiii. 2. 


29. 


(ii) 16. 




13, 6. 


v. 13. 


36. 37. 


(ii) 29. 




23. 


14. 


2, 16. 


(iii) 100. 




14,38. 


vii. 17. 


19. 


(i) 15. 




58. 


iii. (i) 15. 


3, ft. 


rii. 12. 





316 



INDEX OF TEXTS. 



3, 5. 6. 


iii. (i) 12. (iii) 25. 


5, 3. 4. 


iii. (iii) 30. 


14. 15. 


(ii) 20. 


7,60. 


xi. 10. 


18. 19. 


(i) 8. (iii) 31. 


8, 20. 


iii. (iii) 100. 


27. 


(iii) 4. 


36. 37. 


(iii) 43. 


28. 29. 


(ii) 19. 


9, 50. 


x. 5. 


36. 


(ii) 27. 


10, 24. 


vii. 21. 


4,23. 


vii. 1. 


13, 46. 47. 


iii. (i) 21. 


3234. 


iii. (iii) 60. 


15, 28. 29. 


(iii) 1 19. 


5, 14. 


(iii) 27. iv. 3. x. 1. 


16, 25. 


(iii) 14. 


22. 23. 


(ii) 28. (iii) 33. 






39. 40. 

t > 


(i) 18. 

(* " \ ^ 




ROMANS. 


43. 


11) 0. 






4547. 
6,35. 
38. 
51. 
53. 
8, 12. 


(i) 18. 
(ii) 22. 
(iii) 19. iv. 6. vii. 9. 
vii. 13. 

iii.(ii)22. (iii) 25. v?i.l3. 
(ii) 7. xii. 6. 


1, 25. 26. 
2, 13. 
46. 
12. 
13. 
3, 3. 


iii. (iii) 10. 
(iii) 21. 
(iii) 35. xi. 2. 
(iii) 99. 
(iii) 96. 
v 18 


24. 
31. 32. 


(i) 5. 
xi. 7. xiii. 8. 


8. 
1318. 


* i . 

iii. (iii) 98. 
xii. 5. 


34. 


vii. 6. 


23. 24. 


iii. (ii) 37. 


10,9. 


iii. (ii) 27. (iii) 24. 

tm 


5, 25. 

8, 1214. 


(iii) 6. xiii. 9. 
xii. 8. 


16. 
18. 


v. 7. 
iii. (ii) 24. 

V f) 


16.17. 
18. 


iii. (iii) 16. 
(iii) 17. xiii. 12. 


3438. 
11, 25. 
12, 25. 
13, 14. 15. 
16. 17. 
27. 
14, 6. 


V . i/. 

iii. (ii) 6. 
ix. 16. 
iii. (iii) 16. xiii. 5. 
(iii) 39. 
(iii) 5. 
(iii) 80. 
(iii) 24. (ii) 27. 
v. 1. 


94. 25. 

3537. 
9, 35. 
11,20.21. 
3336. 
12, 1.2. 
14. 
17. 


(iii) 45. xi. 8. 
(iii) 18. xiii. 6. 
(ii) 6. 
(iii) 5. 
(iii) 53. 
xiii. 8. 
iii. (iii) 12. 
(iii) 23. 


27. 
28. 
15, 12. 
12. 13. 
1820. 
16,2. 3. 


19. iii. (iii) 3. 
ix. 4. 
v. 12. 
iii. (iii) 3. 
(iii) 29. xiii. 11. 
(iii) 16. 


21. 
13,3. 

7. 8. 
12. 13. 
14,4. 
17. 


(iii) 23. 
(iii) 38. 
(iii) 5. 
xii. 6. 
iii. (iii) 21. 
(iii) 60. 


2.4. 


xiii. 11. 






20. 


ix. 3. xiii. 11. 


1 CORINTHIANS. 


22. 


3. 






23. 


vii. 1. 


1, 10. 


iii. (iii) 86. v. 7. 


33. 


xi. 7. xiii. 11. 


1724. 


(iii) 69. 


17,3. 


vii. 18. viii. 13. xiii. 2. 


2224. 


(ii) 1. 


35. 


iii. (ii) 1. 


3, 13. 


(iii) 3. xii. 7. 


20. 


vii. 19. 


16. 17. 


(iii) 27. 


24. 


iii. (iii) 58. ix. 16. 


1820. 


(iii) 69. xi. 1. 


19, 11. 


vii. 17. iii. (iii) 80. 


4,7. 


(iii) 4. 


20. 21. 


v. 2. 


20. 


(iii) 96. 


23. 24. 


6. 


5, 7. 8. 


(iii) 11. iv. 9. 


2729. 


iii. (ii) 6. 


6, 1.2. 


(iii) 44. 






7.9. 


(iii) 44. 






9. 


vii. 7. 




ACTS. 


9-11 


iii. (iii) 65. 






15-17. 


(iii) 62. 


1,7. 


iii. (iii) 89. 


1820. 


(iii) 63. 


14. 


v. 19. vii. 4. 


19. 


iv. 2. 


2, 24. 


iii. (iii) 101. 


19. 20. 


iii. (iii) 11. 


3, 6. 7. 


(iii) 61. 


20. 


vii. 6. xiii. 6. 


4, 812. 


(ii) 16. 


7, 1-7. 


iii. (iii) 32. 


32. 


(iii) 3. v. 19. x. 20. 


10. 11. 


(iii) 90. 



INDEX OF TEXTS. 



317 



7, 2931. 


iii. (iii) 11. 


KPHESIANS. 


30.31. 


iv. 7. 




32. 


5. 


2, 17. 18. iii. (ii)27. 


3234. 


(iii) 32. 


4, 2. 3. xi. 9. 


39. 40. 


(iii) 62. 


3. v. 7. 


8,2. 


iii. (iii) 21. 


4. 4. 


8. 


(iii) 60. 


2224. iii. (Hi) 11. 


9, 24. 25. 


(iii) 26. xiii. 8. 


26. (iii) 8. 


10, 1. 


(i)4. 


29. (iii) 12. 


12. 


(iii) 21. 


30.31. (iii) 7. xi. 10. 


13. 


(iii) 91. 


5,4. (iii) 41. 


21. 


vi. 11. 


6. v. 19. 


23. 


iii. (iii) 92. iv. 7. 


6, 13. iii. (iii) 70. 


11,3. 


iv. 13. 


4. (iii) 71. 


19. 


v. 9. iii. (iii) 93. 


5. 6. (iii) 72. 


27. 


iii. (iii) 94. vi. 11. 


9. (iii) 73. 


33. 


(iii) 60. 


1217. (in) 117. 


13. 


v. 12. 




28. 


iii. (iii) 3. 




3. 


vii. 16. 


PH1LIPPIANS. 


4. 


xii. 7. 




47. 


xi. 9. 


1, 21. ix. 4. 


12. 


iii. (iii) 53. 


2, 611. iii. (ii) 13. (iii) 39 


14, 34. 35. 


(iii) 46. 


9. 10. xi. 16. 


15, 23. 


(iii) 95. 


14. 15. iii. (iii) 14. 


33. 


v. 14. 


21. (iii) 11. 


36. 


iii. (iii) 58. 


3, 1921. (iii) 11. 


47. 


iv. 14. vii. 12. 


21. ix. 16. 


4749. 


m.(n)10.(iii)ll.xii.8. 


4, 18. vii. 21. 


63. 55. 


(iii) 58. 




54. 


ix. 5. 


COLOSSIANS. 


2 CORINTHIANS. 


1 , 2. vii. 20. 
15. iii. (ii) 1. 


3, 14. 16. 
5, 10. 
15. 
6, 14. 
8, 12. 13. 


iii. (i.) 4. 
(ii) 28. (iii) 56. 
xiii. 6. 
(iii) 62. 
(iii) 2. 


18. (ii) 1. 
2,8.9. xi. 1. 
11. iii. (i) 8. 
20. (iii) 11. 
3, 14. (iii) 11. xii. 8. 


14. 15. 


(iii) 1. 




9, 6. 7. 


(iii) I- 


1 THESSALONIANS. 


912. 


(iii) 1. 




10. 


\ / 

x. 7. 


4, 6. iii. (iii N , 88. 


12. 


7. 


13. 14. (iii) 58. 


11, 14. 


v. 2. 


13. ix. 16. 


12, 24. 


xiii. 12. 


5, 2. 3. iii. (iii) 89. 


7. 


ix. 9. 




79. 


iii. (iii) 6. 


2 THESSALONIANS. 


G 


ALATIANS. 


2, 10. vi. 20. 
3, 6. iii. (iii) 68. v. 19. 


1, 10. 


iii. (iii) 55. iv. 5. 




3, 69. 


(U5. 


1 TIMOTHY. 


4,4. 


(ii) 9. 




5, 14. 15. 


(iii) 3. 


2, 9. 10. iii. (iii) 36. iv. 7. 


17. 


vii. 11. 


1114. (iii) 46. 


1724. 


iii. (iii) 64. 


5, 36. (iii) 74. 


24. 


iv. 5. 


11.12. (iii) 74. 


6, 1. 2. 


iii. (iii) 8. 


:, 7. vii. 14. 


7. 


vi. 18. 


7_10. iii. (iii) 61. r. 8. 


10, 9. 


x. 19. xi. 8. 


9. vi. 6. 



318 



INDEX OF TEXTS. 





2 TIMOTHY. 


2, 17. 


iii. (iii) 19. 






19. 


(iii) 78. v. 9. 


2, 4. 5. 


iii. (iii) 11. xiii. 8. 


21. 22. 


(iii) 79. 


11. 12. 


xiii. 5. 


23. 


(ii) 27. xiii. 6. 


17. 


(iii)78.v.!0.vi.20. 


3, 1015. 


(iii) 3. 


23. 24. 


(iii) 53. 


15. 


vii. 16. xii. 6. 


3, 1. 


v. 14. 


17. 


iii. (iii) 1. x. 13. 


4, 3. 4. 


iii. (iii) 67. 


4, 2. 3. 


(ii) 9. 


68. 


(iii) 16. 


4. 


(iii) 10. xiii. 10. 






16. 


v. 12. 






20. 


iii. (iii) 3. 




TITUS. 


5. 


v. 5. 


3,2. 


iii. (iii) 107. 






5. 


xi. 4. 


REVELATIONS. 


10. 11. 


iii. (iii) 78. 






11. 


v. 14. 


1,412. 


iii. (i) 20. 






1218. 


(ii) 26. 






14. 


iv. 9. 




HEBREWS. 


2,5. 


vi. 11. 






7. 


iii. (iii) 16. 


11,5. 


ix. 17. 


10. 


(iii) 16. xiii. 10 






23. 


(iii)56. vi. 17. vii 








ix. 12. 




1 PETER. 


3, 11. 


v. 5. 11.8. xiii. 8. 






17. 18. 


x. 11. 


2,21. 


xii. 6. 


19. 


vi. 11. 


2123. 


iii. (iii) 39. xi. 4. 


5, 1 5. 


iii. (ii) 11. 


3, 3. 4. 


(iii) 36. iv. 7. 


610. 


(ii) 15. 


18. 


(ii) 27. 


6, 911. 


(iii) 16. xi. 15. 


4,6. 


(ii) 27. 


10. 


vi. 12. 


12. 14. 


xiii. 9. 


7, 917. 


iii. (iii) 16. 


16. 16. 


(iii) 37. 


918. 


xiii. 11. 


5, 8. 


xii. 1. 


14, 1. 


iii. (ii) 22. 






4. 


(iii) 32. iv. 4. 






6. 7. 


xiii. 2. 




2 PETER. 


911. 


xiii. 3. 






16, 15. 


iii. (iii) 16. 


2, 11. 12. 


iii. (iii) 11. 


17, 14. 


(iii) 36. 






1. 


iv. 8. 






18,4. 


vi. 8. 




1 JOHN. 


4-9. 


iii. (iii) 34. 






19, 6. 7. 


(ii) 19. 


1,7. 


vii. 23. 


1113. 


(ii) 3. 


8. 


iii. (iii) 54. vii. 15. 


1116. 


(ii) 30. 


8.9. 


x. 3. 


J , 4. 5. 


xiii. 12. 


2, 1. 


vii. 1. 


21,6. 


iii. (ii) 1. 


6. 


iii. (iii) 11. iv.6. xi. 4. 


6.7. 


(ii) 6. (iii) 100. 


9. 


(iii) 3. 


911. 


(ii) 19. 


911. 


xii. 6. 


22,9. 


xi. 16. 


15. 


ix. 18. vii. 9. 


1012. 


iii. (iii) 23. xi. 15. 


1517. 


iii. (iii) 11. iv. 6. 


13. 14. 


(ii) 22. 



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trine of the Sacraments. 

5. The peculiar advantages of the Fathers in resisting heretical errors, 
in that they had to combat the errors in their original form, before men s 
minds were familiarized with them, and so risked partaking of them ; and 
also in that they lived nearer to the Apostles. 

6. The great comfort of being able to produce, out of Christian antiquity, 
refutations of heresy, (such as the different shades of the Arian :) thereby 
avoiding the necessity of discussing, ourselves, profane errors, which, on so 
high mysteries, cannot be handled without pain, and rarely without injury 
to our own minds. 

7. The advantage which some of the Fathers (e. g. St. Chrysostom) 
possessed as Commentators on the New Testament, from speaking its lan 
guage. 

8. The value of having an ocular testimony of the existence of Catholic 
verity, and Catholic agreement; that truth is not merely what a man 
trowcth ; that the Church once was one, and spake one language; and 
that the present unhappy divisions are not necessary and unavoidable. 

9. The circumstance that the Anglican branch of the Church Catholic 
is founded upon Holy Scripture and the agreement of the Universal Church; 
and that therefore the knowledge of Christian antiquity is necessary in 
order to understand and maintain her doctrines, and especially her Creeds 
and her Liturgy. 

CJ <J 

10. The importance, at the present crisis, of exhibiting the real practical 
value of Catholic Antiquity, which is disparaged by Romanists in order to 
make way for the later Councils, and by others in behalf of modern and 
private interpretations of Holy Scripture. The character of Catholic anti 
quity, and of the scheme of salvation, as set forth therein, cannot be ap 
preciated through the broken sentences of the Fathers, which men pick up 
out of controversial di\inity. 

1 1. The great danger in which Romanists are of lapsing into secret infi 
delity, not seeing how to escape from the palpable errors of their own 
Church, without falling into the opposite errors of Ultra-Protestants, 
appeared an act of especial charity to point out to such of them as are dissa 
tisfied with the state of their own Church, a body of ancient Catholic truth, 
free from the errors, alike of modern Rome and of Ultra- Protestantism. 

12. Gratitude to ALMIGHTY GOD, who has raised up these great lights 
in the Church of Christ, and set them there for its benefit in all times. 



PLAN OF THE WORK. 

1. The subjects of the several treatises to be published shall mainly be, Doctrine, 
Practice, Exposition of Holy Scripture, Refutation of Heresy, or History. 

2. The treatises shall be published entire, so as to form a whole. 

3. The notices of the respective Fathers shall be confined to such brief accounts of 
them (mostly taken from ancient sources) as shall put the general reader in possession 
of their age, character, and the like. 

4. The notes shall be limited to the explanation of obscure passages, or references, 
or to the removal of any misapprehension which might not improbably arise (after the 
manner of the Benedictines). 

5. The best editions shall be procured for the Translators 

6. Each volume shall consist either of a work or works of a single Father, or of those 
of several Fathers upon the same subject, or connected subjects, as in selections of 
Homilies. 

7. Each volume (or at most two volumes) shall form a whole in itself; but the 
volumes shall be continued uniform, so that those who wish for fuller sets, may be ablr* 
to obtain them. Each volume to contain from 400 to 600 pages. 

8. The KtHtors hold themselves responsible for the selection of the several treatises 
to be translated, as also for the faithfulness of the translations; they will, however, 
thankfully receive any hints upon the subject, especially from divines, or their eccle 
siastical superiors. 

9. The work shall be published in closely printed 8vo volumes; and with as much 
attention to cheapness as is consistent with the good execution of the work, and the 
necessary remuneration of the Translators and Booksellers. 

10. The Editors have assented to the suggestion of the Publishers, that the work 
should be published by subscription, in the hope that its price may thereby be consi 
derably reduced, in consequence of the increased number of copies printed. The Editors 
declining all pecuniary profit, that arising from the additional copies printed, will go to 
the reduction of the price of the whole. It must, however, be distinctly understood, 
that the Editors hold themselves under no responsibility to the Subscribers, as such, 
with regard to the choice of the works to be translated. 

11. The originals of the works translated shall be printed, either at once or subse 
quently, if this shall appear desirable. It would be well, therefore, if Subscribers would 
specify, if they wish for the originals, either with or without the translations. 

12. It is understood that subscriptions continue, until it be intimated that they are 
liscontinued, and that they extend, under ordinary circumstances, to the end of each 
ear. It will be arranged, however, that the works of each year should form a whole ; 
w that the subscription might be broken off without inconvenience to the Subscriber. 

13. Subscriptions might be confined, if desired, to certain larger works (as St. Chry- 
iostom on the Epistles of St. Paul), but this obviously would be too complicated to be 
extended to works of small compass. 

14. Four volumes are to appear in each year: the price to Subscribers not to exceed 
is. for a closely printed 8vo of 400 pages; to the public it will be raised one-fourth. 
vVhen old Translations are revised, the price will be diminished. 

15. No volume can be subscribed for after it is published; but the Subscription lift 
tmains open for the future volumes. 



RIVINGTONS, LONDON. J. H.PARKER, OXFORD. 



Works already published. 



A UGUST1NE. S ........... ^T* wllh the Lati " Old Translation and Ifcrf, revised l,jE. n.Pw . 



C\ HIL.S.OFJERUSALEM Catechetical Discourses ..... //. W. Church, E.A. Fellow of Oriel- 
CYIMUAN, S ............. Treatises, ............... Rev. C. Thornton, M.A. Christ Church. 



In the Press. 



CI1 1; Y.SOSTO.M, S h irst Kpistle to the Cori 

Galathtns, Epr~ 

riiilippians 

CYRIL,s. OF JERUSALEM The Original 



r irsi r>piNTC M me v^oi IIHBMUD ^ 

Galaii.tns, Ephesians, and |. Vide 
PbiUppiani 



Preparing for Publication. 



ARTBKO.S.E, s Doctrinal Tre*tUi / . /?<>.<>.<, I/../. Fellow of Otiel. 

Epistles. 

ATHANAS1US.8 Four Orations again*! the > ())i( , . (h K{itnrx _ 

A nans ) 

Tracts on the Incarnation and 

Holy Spirit. 
Historical Documents Re> . M. Atkinson, M.A- Fellow of Lincoln. 

Al (iL slINE, S Anti-Pelagian Tractt Ren. / . Oakeley, M.A. Fcllnn <\f ttiilliol. 

Hoinilifs on St. John s Gospel Rci. C. A. lit ti>t/n/, M.A. FcLUnc uj C. C. C . 

First ; 

J 



Kpistle 

the Psalms 



Practical Treatises Rer. C. // Cornish, M.A. Fellow of Ercter. 

Epistles Rn;. II. IT. WUherforce, M.A Oriel. 

City of God Old Truntiati, n rt i i*cd. 

BASIL, S. THE GREAT.... Letters, Treatises, and Uo-| ff /v . Williams, M.<l. Fellow of Trinity . 

milies / 

CF1RYSOSTOM, S Homilies on St. Matthew Rer. Sir C,. Prero^t, M.A. Oriel. 

St. John Rev. J. Nelson, M.A. St.. John s. 

Rfi-. T. Keblr, M.A late I ellow of C.C. C. 
Rev. IV.J.Cojxland, M.A. Fellon of Trinity. 
Rev. J. Medliy, M.A- II Hillinm. 
Rev. c. Miller, M.A. late Demy of Magdalen. 

lanl < R,t. /I. h. Cornish, MA. late Fellow of Extlt 

Rev. W. C. Cotton, M.A. Student of Ch. Ch. 
Rev. A. Grant, M.A. Fellmv of New College. 
(X. F. \] od,!, M.A. Oriel. 

On the Priesthood The late lip. Jehb, finished (>y Rev. J. Jebb, M. 

Epistles Rev. E. Chut ton, M.A. Christ Church. 

CY PRI AN , S Epistles Rev. ff. Carey, M.A. Worcester College 

C D I RI I A S ( 7 ALEXAN "} A ga n.st Ni-torin Pen. J. H. \ewman, II. I). 

EPHRAEM SYRUS, S. Homilies Rer. J. B. Morris, M-A. Fellow of Exeter. 

EUSEBIUS Ecclesiastical History. \\ev.G.ILS.Jolinson, M.A. Queen s. 

GREGORY S THEOLO-7 

GUS OF N 4ZI4NZUM \ ^ errnon8 Rev- R. F. Wilson, M.A. Oriel. 

GREGORY, S. OF NYSSA .. Sermons and Commentaries.. Rev. C. Seager, M.A. late Scholar of Worcester 

HILARY, S On the Trinity Rev. A. Short, M.A. late Student of Christ Chu 

TRENJEUS, S Against Heresy Rev. J. Keble, M.A. 

JEROME, S Episiles Ret-. J. Jlfozley, M.A. Oriel. 

JUSTIN, M Works Rev. Jl. E Manning, M.A. fate Fellow of Mert 

LEO, S. THE GREAT Sermons and Epistles Rev.J. II. Newman, BD. 

MACAR1US, S Sermons ( )ld Translation revised. 

OPTATUS, S On the Donatist Schism Rev F. A. Faber, K.A. Fellow of University. 

OR1GEN Against Celsus Rev. T. Mozley, M A. late Fetlou of Oriel. 

TERTU LLI AN Works Rev. C. Dodgson, M.A. late Student of Ch. Ch. 

THEODORET, &c. . . Ecclesiastical History Rev. C. Marriott, M. A. Fellow of Oriel. 

Heresies | ^ R ^^ MA mimc of BallM , 



MISCELLANIES St. Clement of Alex. " Quis 

rl-ves Bdlveturf" Ep. ad 
Diognetiim; Tracts of Hip- 
polytus. 



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Dayman, Rev. E. A. Exeter Coll. 

fDeacon, Rev. G. E. C. C. C. 

Dealtry, Rev. Dr. Clapham 

Dean, Rev. W. S. Abdon 

Dean, Rev. Mr. Exeter 

Deane, Rev. H. Gillingharu, nr. Shaftes- 
bury 

Debrisuy, Rev. J. T. 

Deedes, Rev. Gordon 

Delafosse, Mrs. Addi&combe 

Demain, Rev. Henry, Hertford 

*Demainbray, Rev. Mr. Billon, uear 
Rugby 

De Tessier, A. P. Esq. C. C. C. 

De Tessier, G. Esq. C.C.C. 

Dewhurst, Rev. John 

Dickinson, F. H. Esq. 



SUBSCRIBERS 



Dickinson, Harvey, Esq. Nutfield, Surrey 

Dickinson, T. H. Esq. 

*Dimsdale, Charles, Esq. Essendon Place, 

Herts. 

Ding wall, Charles, Esq. 
Dixon, Rev. James, Sheffield 
*Dobson, Esq. Liverpool 
Dodd, Rev. W. Newcastle -on-Ty no 
*Dodgson, Uev. C. Dartsbury, 

Warrington 

*Dodsworth, Uev. William 
tDonkin, W. F. Esq. Univ. Coll. 
Donne, Rev. Ja. Bedford 
Dornford, Rev. J. Oriel Coll. 
Douglas, Edward, Esq. Ch. Ch. 
Douglas, Rev. 11. \\hickham, Durham 
Douglas, Esq. Stratford 
Dowding, Rev. B. C. Devizes 
Downes, Rev. J. 
Downes, Rev. R. Leamington 
Driver, Rich. Esq. Manchester 
Drummond, Henry, Esq. Albury Park, 

Guild ford 

Drummond, Rev. Arthur, Charlton 
Diummond, Rev Spencer R. Brighton 

Drummond, Rev. R. Peering 

Drummond, Colonel, Bath 

Drury, Henry John, Worcester Coll. 

Duffield, Rer. R. Frating, near 
Colchester 

*Dugard, Rev. Geo. Manchester 

fDukes, R. M. Esq. Lincoln Coll. 

Dundas, Wm. Pitt, Esq. 

tDunn, John, Esq. Writer, Aberdeen 

Dunn, Rev. John 

Dunnington, Rev. Joseph, Thicket Hall 

*Dunster, Rev. Mr. Tottenham 

Dyer, Rev. J. H. Waltham, Essex 

*Dyke, Rev. Henry, Cottisford, Oxon. 

Dymock, Rev. J. Rector of Roughton 

*Dymock, Rev. W. G. Hatch Beau- 
champ, Ilminster 

Dyne, Rev. J. B. Highgate 

Dyson, Rev. C. Dogmersfield, 2 copies 

Dyson, Rev. F. Tidworth 



East, E. Esq. Magdalen Hall 
Eaton, Rev. H. C. Stetchworth, 

Newmarket 

Eaton and Sons, Booksellers, Worcester 
Eden, Rev. R. Peldon, Essex 
Edge, Rev. W. J. Waldnngfield, Wood- 
bridge 

Edgell, Rev. E. East Hill, Frome 
Edmonstone,Sir Archibald, Bart.Colzium 
Edmonstone, Rev. C. 
Edwards, Rev. A. Magd. Coll. 
Eedle, Rev. Edward Brested, Bognor 
*Egerton, Rev.T. Dunnington, Yorkshire 
*Egerton, Rev. Thomas, York 
Elder, Rev. Edward, Balliol Coll. 
Eley, Rev. H. A Id ham, Essex 
Ellerton, Rev. E. D.D. Magdalen Coll. 
tEUiott, C. J. Esq. St. John s Coll. 
Ellis, Mr. Kitson 
Ellison, Rev. Noel T. Huntspill, Bridgt- 

water 

Ellon Episcopal Chapel Library 
*Ellon, Rev. Mr. G. N. B. 
Elmes, C. C. Esq. Bath 
Elmhirst, Rev. Geo. Leeds 
*Elrington, Rev. Dr. Regius Professor 

of Divinity, Dublin 

Emmanuel College Library, Cambridge 
Erskine, Hon. and Rev. H. D. Swith- 

land, Leicestershire 
Estcourt, T. G. Bucknall, Esq. M.P. 

Estcourt, Gloucestershire 
Estcourt, Rev. E. W. Long Newnton, 

Wilts 

fEstcourt, E. E. Esq. Exeter Coll. 
*Evans, Herbert N. M.D. Hampstead 
Evans, Rev. Thomas, Gloucester 
Evans, Rev. Lewis, Vicar of Llanfi- 

hangel, Cardiganshire 
Evans, Rev. W. Burlton Court 
*Evans, Rev. T. S. Brompton 
*Evans, Rev. A. B. D.D. Market Bos- 
worth, Leicestershire 
Exeter, Very Rev. The Dean of 
Ewing, W. Esq. Lincoln Coll. 



SUBSCRIBERS. 



Fal*r, Rev. F. W. University Coll. 
Falcon, Rev. Wm. St. John s Coll. 

Cambridge 

Falconer, Rev. Dr. Bath 
Fallow, Rev. T. M. 
*Farebrother,Rev. T. Brompton, Market 

Ilarboro 

Farley, Rev. T. Magdalen Coll. 
Fiurer, James William, Esq. 
Fawcett, Rev. Jas. Leeds 
Fawkes, Mrs. Dulwich 
Fearon, Rev. D. R. 
Fen wick, Rev. M. J. Donegal 
Felix, Rev. Peter 

Fellowes, Rev. C. Shottesham, Norfolk 
Fellewes, Mrs. Money Hill House, 

Rickmansworth, Hertfordshire 
Few, Robert, Esq. 
Fielding, Rev. H. Manchester 
Fisher, Rev. A. Bridport 
Fisher, Mrs. Jedden, Tunbridge Wells 
Fitzgerald, Esq. 

Fitzroy, Rev. August. Fakenham/rhetford 
Fletcher, Rev. C. Southwell 
Fletcher, Sir Henry, Bart. Ashley Park, 

Walton on Thames 

Floyer, Rev. T. B. Oldershaw, Lichfield 
Ford, Rev. J. Exeter 
Ford, Wm. Esq. 
*Ford, Mr. Bookseller, Islington 
Foister, Rev. H. B. 
Forsyth, Dr. Aberdeen 
Fortescue, Rev. R. H. Revelstock, 

Devon 

Foskett, Rev. S. M. 
Foulkes, Rev. H. B. Balliol Coll. 
Fowler, Rev. II. Liskeard, Cornwall 
Fox, Rev. Charles, Biidport 
Fox, Mr. 

Fraser, Rev. Robert, Lyminge, Hythe 
Freeman, Rev. H. Peterboro 
Froude, Ven. R. H. Archdeacon of 

Totness 

* Froude, Wm. Esq. Bristol 
Fulford, Rev. F. Trowbridge, Wilts 
Furlong, Rev. C. J. Warfield, Berks 
Fursdon,Mrs. FursdonHouse,near Exeter 



*Gace, Rer. Frederick Aubert,Magdalen 

Hall 

Garden, Rev. Francis 
Garratt, John, Esq. Bishops Court, 

near Exeter 

Gathercole, Rev. M. A. North Brixton 
Gaunt, Rev. C. Jofield, near Uckfield 
Gaye, Rev. C. H. 
Gay fere, Rev. Thomas, Bradford 
Gawthern, Rev. Francis Seeker, Exeter 

Coll. 
George, Henry, Bookseller, Westerham, 

Kent 

Gibbings, Richard, Esq. Dublin 
Gibson, Rev. W. Chester 
Gillet, Rev. G. E. 
Gladstone, Rev. Mr. Liverpool 
Gladstone, John, Esq. Fasque, Fetter- 

cairne, Kincardineshire 
Gladstone, William Ewart, Esq. M.P. 

Ch. Ch. 2 copies 
Gladwin, Rev. C. Liverpool 
Glanville, Rev. Edward F. Wheatfield 

Rectory, Tetsworth 
*Glencross, J. Esq. Balliol College 
Glenie, J. M. Esq. St. Mary Hall 
Glossop, Rev. Hen. Vicar of Isleworth 
Glover, Rev. F. A. Dover 
Glover, Rev. R. A. Dover 
Glyn, Rev. H. G. 

Godfrey, Rev. W. Tibberton, Worcester 
Goldsmid, Nathaniel, Esq. M.A. Exeter 

Coll. 
Goldsmith, H. Esq. St. Peter s Coll. 

Cambridge 

Gomm, Major-General Sir William 
Goodlake, Rev. T. W. S windon House, 

near Cheltenham 

Goodwin, H. Esq.Caius Coll. Cambridge 
Gordon, Osborne, Esq. Ch. Ch. 
Gordon, C. S. Esq. Exeter 
Gordon, W. Esq. Exeter 
Gough, Rev. H. Twyford 
Goulburn, H. Esq. 
Gould, Rev. R. J. Eton College 
Gower, Rev. John, Ashperton 
Graham, Rev. W. H. 
Graham, Mr. Bookseller, Oxford 
Grantham Clerical Library 
*Grant, Rev. A. Chelmsford 



SUBSCRIBERS. 



(Jrant, llev. James B. Dublin 
Graves, Rev. John, Ashperton 
Grtene, R. Esq. Litchfield 
Green, Rev. II . Cople, Bedfordshire 
Green, Rev. M. J. Lincoln Coll. 
Green, II. Esq. 
Gregory, Rev. G. Sandford 
Gregory, Rev. L. Exeter 
Gresley, Rev. Sir Nigel, Bart. 
Gresley, Rev. \V. Litchfield 
Gresley, J. M. Esq. Exeter Coll. 
Greswell, Rev. R. Worcester Coll. 
Gretlon, Rev. R. H. Nantwich, Cheshire- 
Grey, Hon. and Rev. Francis 
Grey, Hon. and Rev. John, Woolen 

Northumberland 
Grierson, J. Esq. 
*Grieve, Rev. Mr. Ellon 
Griffiths, Rev. T. Wadham Coll. 
Grimstead, Rev. G. 
Groves, Mr. Chas. 

tGrub, George, Esq. Advocate, Aberdeen 
Guillemard, Rev. J. St. John s Coll. 
*Guillemard, Rev. H. P. Trinity Coll. 
Gunner, Rev. W. Winchester 
*Gutch, Rev.R. Segrave, Leicestershire 



Haines, W. C. Esq. llampstead 

Haines, Mr. Bookseller, Oxford 

Halcombe, John, Esq. 

Hale, Rev. G. C. Hillingdon 

*Hale, Rev. W. H. Charter House 

Hale, Rev. Matthew, Alderley, Glou 
cestershire 

Hall, Rev. J. C. Great Cressingham, 
Norfolk. 

Hall, Rev. S. C. 

Hall, Rev. W. J. 

*Hallens,Rev.G.RushbrookeMedeout, 
Upper Canada 

"Hamilton, Rev. Jas. Great Baddow 

Hamilton, Rev. Walter Ker, Merton 
Coll. Chaplain to the Bp. of Salisbury 

Hamilton, Mr. John, Southampton 

tHannah, J. Esq. C.C. C. 

Hannaford, Mr. Bookseller, P^xeter 

Harding, Rev. I. St.Ann s, Blackfriars 



Harington, Rev. E. C. Exeter 

Harington, Rev. Rich. Guide, North 
ampton 

Harness, Rev. Wm. 

Harrington, Rev. E. Exeter 

Harris, Hon. and Rev.W. L. T. All Souls 
Harrison, Benj. Esq.Clapham Common 

Harrison, Rev. B. Ch. Ch. Domestic 
Chaplain to the Abp. of Canterbury 

Harrison, Rev. H. Goudhurst, Kent 

Harrison, Rev. J. W. Fillingham Castle, 
Lincolnshire 

Harrison, W. Esq. 

Harvey, Rev. Mr. Bath 

Hasting, Rev. J. Arclay Kings, Worces 
tershire 

Hawker, Rev. R. S. Moorwinston, Corn 
wall 

Hawker, J. Esq. Balliol Coll. 

Hawkins, Rev. Ed ward, Pembroke Coll. 

Hawkins, Rev. E. Chureham, Glou 
cester 

Hawkins, Rev. Ernest, Exeter Coll. 

Hawkins, Rev. H. C. H. Lydney 

Hawks, Rev. W. Gateshead, Durham 

Hayden, Mrs. Thomas, Guildford 

Head, Esq. Exeter 

Heath, Christopher, Esq. 

Heathcote.Sir Wm. Bart. Hursley Park, 
near Winchester 

Heathcote, Rev. C. J. Clapton 

Heathcote, Rev. George, Sawtry, Stilton, 
Hants 

Heathcote, Rev. W. B. New Coll. 

Henderson, Rev. T. Messing, Kelvedon 

Henderson, W. G. Esq. Magd. Coll. 

Hessey, Rev. J. A. St. John s Coll. 

Hewett, Rev.P.Binstead, Isle of Wight 

Hewitt, Hon. John J. Balliol Coll. 

Heycock, Rev. Owston, Leicestershire 

Hibbcrt, Miss E. S. 

Higgs, Rev. R. W. King s Coll. 

Hill, Rev. E. Ch. Ch. 

H indie, Rev. Joseph, Higham 

Hinde, Rev. Thos. 

Hingeston, James Ansley, Esq. 

Hippisley, J. H. Esq. 
Hippisley, R. W. Esq. Exeter Coll. 
Hoare, W. H. Esq. Ashurst Park, Tun- 
bridg Wells 



SUBSCRIBERS. 



Hobhouse, Edmund, Esq. Balliol 
Hocking, Richard, Esq. Pen/ance 
Hodgson, Kev. Chas. Bodtnin 
Hodgson, Rev. J. Geo. St. Peter s, Thanet 
Hodgson, Kev. John, St. Peter s, Thanet 
Hodgson, Rev. J. F. Croydon 
Hodgson, Rev. John, Hartburn 
*Hodgson, Rev. H. Wanstead, Essex 
Hodgson, VV. Esq. Wanstead 
Hodson, Rev. Mr. Salisbury 
Hodson, J. S. Esq. Merton Coll. 
Hogan. Rev. J. Tetbury, Gloucestershire 
Hogg, Rev. J. R. Brixham 
Holden, Rev. Geo. Liverpool 
*Holden, Rev. \V. R. Worcester 
Holder, the Misses, Torquay 
Holdsworth, Miss M. Dartmouth 
*Hole,Rev.Geo. Chumleigh, near Exeter 
Hollis, Rev. G. P. Duddington, Somerset 
Holthouse, Rev. C. S. 
Hope, A. B. Esq. Trinity Coll. Cam 
bridge 

Hook, Rev. Dr. W. F. Leeds 
Hope, James R. Esq. Merton Coll. 
*Horncastle Clerical Society 
Hornby, Rev. James, Winwick, War- 

ringlon 
Hornby, Rev. Wm. St. Michael s Gar- 

stang, Lancashire 
*Horsfall, Rev. A. Grange, Derby 
Horsfall, J. Esq. Standard Hill, Notts 
Horsley, Rev. J. W. Pluckley Chaiing, 

Kent 

Horter, Rev. George 
*Hoskins, Rev. W. E. Canterbury 
Hotham, Rev. C. Patrington, Hull 
Hotham, Rev. J. G. Sutton-at-home, 

Dartford 

Hotham, W. F. Esq. Ch. Ch. 
HovgbtOD, Rev. J. Matching 
Houghton, Rev. \\ J . Sutton, Cheshiie 
Howard, Rev. W. Great Witchingham, 

Norfolk 

Howard, Hon. C. 

*Howard, Hon. and Rev. Wm. Fareham 
Howell, Rev. Alexander, Southampton 
Ho\vell, Rev. II. .Merton Coll. 
Howell, Rev. A. Sedgley 
Hubbard, Rev. Thos. Le\ tonstone 
Huddleston, Rev. G. J. 



Hudson and Co. Booksellers, Kendal 

tHue, Dr. 

*Hughes, Rev. II. 

Hulton, Rev. Campbell Grey, Man 
chester 

Hulton.Rev. W. 

Humphrys, Ksq. Univ. Coll. Durham 

Hunt, R. S. Esq. Exeter Coll. 

Hunter, Rev. W. St. John s Coll. 

Hutchins, Rev. W. Bath 

Hutchinson, Rev. Cyril, Hawkhursfr, 
Kent 

Hutchinson, Rev. James, Chelmsford 

Hutton, Rev. H. Filleigh, Devon 

Hutton, Rev. W. Helsington, Kendal 

Huxtable, Rev. A. 



Jackson, Rev. F. G. Brighstone, Isle of 
Wight 

fJackson, Rev. J. Islington 

Jackson, Rev. Dr. Lowther, nr. Penrith 

tJacobson, Rev. W. Magd. Hall 

J affray, Mr. Jas. Bookseller, Berwick 

James, Re v.J.Rawmarsh, near Rotherain 

"James, Rev. Henry 

James, Rev. E. Prebendary of Win 
chester 

Jeffreys, Rev. Henry Anthony, Ch. Ch. 

Jelf.Rev. Richard William, D.D. Canon 
ofCh. Ch. 

Jelf, Rev. W. E. Ch. Ch. 

Jennings, Rev. J. Preb. of Westminster 

Jeiemie, Rev. F. J. Guernsey 

Jeremie, Rev. T. T. Trinity College, 
Cambridge 

IIIip.gAvorth, Rev. E. A. 

Ince, Rev. Edward, Wigtopfi 

Inylis, Sir R.H.Bart. M.P. 

Ingram, Rev. Geo. Chedburgh, Suffolk 

*Ingram, Rev. R. 

Inman, Rev. W. J. 

Johnson, Miss 

Johnson, Rev. E. M. Brooklands, Long 
Island, U. S. 

Johnson, Rev. J. Outwell 

Johnson, Rev. S. Hinton Blewet 

Johnson, Manuel John, Esq. Magd. Hall 



10 



SUBSCRIBERS. 



Johnson, Mr. Bookseller, Cambridge 

Jones, Yen. II. C. Archdeacon of Essex 

Jones, Rev. D. Stamford 

Jones, Ilev. E. Wigan 

Jones, Rev. Edward 

Jones, Rev. II. J. Edinburgh 

Jones, Rev. H. Llanfaes, Beaumaris 

Jones, Rev. H. 

*Jones, Ilev. II. J. Newcastle-on-Tyne 

Jones, William, Esq. M.A. Ball. Coll. 

Jones, Mr. James, Manchester 

*Irons, Rev. W. J. Barkway, Herts 

*Irvine, Rev. A. Leicester 

Irvine, Rev. Mr. Bristol 

Irving, Rev. J. Kendal 

Iiaacson, Rev. John Fred. Freshwater, 

Isle of Wight 
Isham, Rev. A. All Souls Coll. 



Kane, Joseph, Esq. Exmouth 
Karslake, Rev. W. H. Meshaw, South 

Molton, Devon 
Karslake, Rev. W. Colebrook 
*Kebbel, G. C. D. Esq. University Coll. 
Keble, Miss 

Keble, Rev. T. Bisley, Gloucestershire 
Keigwin, Rev. James P. Gwennap, 

Cornwall 

Kekewich, S. T. Esq. 
Kempe, Rev. G.Machard, near Crediton 
Kempe, Rev. G. H. S-ilterton 
Kennaway, Sir John, Escot 
Kenney, F. Esq. 
Kenrick, Rev. J. Horsham 
Kent, Rev. G. D. Sudbrooke, near 

Lincoln 
Kenyon, Lord 

Kerr, Hon. and Rev. Lord, Dittisham 
Kerr, Lord Henry, Dittisham 
Kerrier Clerical Club, Cornwall 
Kershaw, Rev. G. W. Worcester 
Kidd, Dr. Oxford 
Kindersley, R. T. Esq. 
King, Rev. Archdeacon 
King, R. J. Esq. Exeter Coll. 



King, R. P. Esq. Bristol 

t King s College Library, London 

Kitson, E. P. Esq. Balliol Coll. 

Kitson, John F. Es ]. Exeter Coll. 

Knatchbull, Rev. H. E. Elham, Norfolk 

Knight, Rev. D. Northampton 

Knight, W. Esq. Worcester Coll. 

Knollys, Rev. E. 

Knowles, Esq. Stratford Grove, Essex 

Knox, Rev. H. B. Monk s Eleigh, 

Hadleigh 

Kyle, Rev. M. Cork 
Kynnersley, E. S. Esq. Trinity Coll. 



Lace, F. John Esq. Ingthorpe Grange, 
Yorkshire 

Lade, John Win. Esq. 

Laing, Rev. David 

Lake, Rev. Balliol Coll. 

Lampen, Rev. R. Probus, Cornwall 

Landor, Rev. R. E. Birlingham 

Lane, Mrs. F. 

Lane, Rev. C. Deal 

Lane, Rev. C. Kennington 

Line, Rev. Samuel, Frome 

Langbridge, Mr. Bookseller, Birming 
ham 

Langdon, Rev. G. H. Oving 

*Langdon, Augustus, Esq. 

Langmore, W. Esq. M.D. 

*Laprimaudaye, Rev. C. J. Leyton 

Latmer, Rev. W. B. Tynemouth 

Law, Rev. S. T. Chancellor of the 
Diocese of Litchfield 

Law, Rev. W. T. Whitchurch, Char- 
mouth, Devon 

Lawrence, Rev. Alfred, Sandhurst, Ken 

Lawrence, Rev. Charles 

Lawson, Ilev. W. Delancey, Oakham 

Lee, Mr. Sidmouth 

Leeds Clergy Society 

fLeefe, Rev. Audley End, Essex 

Lefjoy, Rev. A. C. 

Legge, Rev. Henry, East Lavant, near 
Chichester 

Legsje, Rev. W. Ash lead 



SUBSCRIBERS. 



11 



Leighton, Rev. F. K. All Souls Coll. 
Le Mesurier, John, Esq. Ch. Ch. 
* Leslie, Rev. Charles 
Leslie, Mr. Bookseller, Great Queen 

Street, London 

Lewis, Rev. David, Roehampton 
Lewis, Rev. G. Dundee 
Lewis, Rev. R. Farway, near Honiton 
Lewis, Rev T. T. Aymeslry, near 

Leomi uster 

Ley, Rev. Jacob S. Ashprington, Devon 
Ley, W. II. Esq. Trinity Coll. 
Liddell, Rev. Henry G. Ch. Ch. 
Lifford, Right Hon. Lord Viscount, 

Astley Castle, near Coventry 
Light and Ridler, Bristol 
Lindsell, J. Esq. St. Peter s Coll. Cam 
bridge 

Lingard, Rev. Joshua, Curate of the 
Chapelry of Hulme, near Manchester 
Linzee, Rev. E. II. 
*Liveing, Rev. IlenryThomas, Nayland, 

Suffolk 

Lloyd, Rev. C. W. 

Lockwood, Rev. John, Rector of King- 
ham, Oxon 

Lockwood, Rev. Mr. Coventry 
"Lodge, Rev. R. Chigwell, Essex 
Lotnax, T. G. Esq. Litchfield 
Long, W. Esq. Hath 
Lonsdale, King s College, London 
Losh, Miss, Woodsicle, Carlisle 
Lott, Mr. 

Lowe, John Wm. Esq. 
Lowe, T. Esq. Oriel Coll. 
Lowe, Rev. R. Misteiton, Somerset 
Lowe, Rev. T. H. Piecentor of Exeter 
Lowe, Rev. R. F. Madeiia 
Lowe, Mr. Bookseller, Wimborne 
Lawrie, A. J. C. Esq. 
Lumsden, Rev. II. 

Lund, Mr. St. John s Coll. Cambridge 
Lundie, Rev. W.Compton, Berwick-on- 

Tweed 
Lush, Mr. Vicesimus, Corpus Christi 

College, Cambiidge 
Lusk, John, Esq. Glasgow 
Lutener, Rev. T. B. Shrewsbury 
Luxmore, Rev. J. U. M. 
Lyall, Rev. Alfred 



Lyall, Ven. W. R. Archdeacon of 
Colchester 

Lysons, Rev. Samuel, Hempstead, Glou 
cestershire 



M call, Rev. E. Winchester 

Maclean, Rev. II. Coventry 

Maclean, Rev. J. Sheffield 

Macfarlane, Rev.J. D.Frant.Tunbridge 
Wells 

Mackinson, Rev.T.C. Colonial Chaplain, 
New South Wales 

Macmullen, R. G. Esq. C.C.C. 

Macpherson, Rev. A. Rothwell, near 
Kettering 

Madox, Wm. Esq. 

Magdalene College Library 

M Arthy, Rev. F. Loders, Dorset 

M lver, Rev. Wm. West Derby 

Maitland, Rev. S. R. 

Maitland, Rev. P. Blackburn, Lanca 
shire 

M Laren, Major, Portobello, Greenock 

Mallock, Rev. Wm. Torquay 

Mallory, Rev. G. 

Manley, N. M. Esq. St. John * Coll. 
Cambridge 

Manning-, Rev. Hen. Lavington, Sussex 

Mann. W.Moxon,Esq.ClareIIall, Camb. 

Manning, Mrs. Tillington, Sussex 

Mansell, Wm. Esq. 

Markland, J. II. Esq. Temple, London 

Markland, Thomas, Esq. Manchester 

Marriott, Rev. J. Bradfield, Reading 

Marriott, Rev. C. Oriel Coll. 2 copies 

MarrioU, Rev. F. A. Oriel Coll. 

Marsden, Rev. A. Gargrave 

Marshall, Rev. Edward Ruskinoton, 

O * 

Sleaford, Lincoln 
Marshall, Edward, Esq. C.C.C. 
Marsham, Rev. G. F. J. Allington, 

Maidstone 

Martin, Rev. Chancellor, Exeter 
Martin, Rev. Richard, Menheniot 
Maityn, Rev. J. Exeter 
Mason, Rev. W. Noiinanton 
Musingberd, Rev. F. C. 



1*2 



SUBSCRIBERS. 



Masters, Her. J. S. Greenwich 
Matheson, G. F. Esq. 
Maxwell, Henry C. Esq. York 
May, Rev. George, Herne, Kent 
Maynard, Rev. J. Berkeley, Gloucester- 

shire 

Mayow, Rev. M. W. Magdalen Hall 
Meade, Rev. J. Stratford on Avon 
Medley, Rev. J. Exeter 
*Medwyn, Hon. Lord 
Mendham, Rev. J. Clophill, Beds. 
Menzies, F. Esq. Brasenose Coll. 
Merewether, Rev. Francis, Whitwick, 

Leicestershire 

Metcalfe, Rev. W. Harleston, Norfolk 
M Glashen, Mr. James, Dublin 
Mill, Rev. Dr. 
Miller, Rev. C. Magdalen Coll. 
Miller, Rev. John, Worcester Coll. 

Benefield, Northamptonshire 
Millner, Rev. W. Bristol 
Mills, I. J. Esq. Lexden Park 
Milward, Henry Esq. B.A. Clifton 
Minster, Rev. T. Libston, near Leeds 
*Moberly, Rev. Dr. Winchester 
Monro, Rev. Edward, Oriel Coll. 
Moody, Rev. Henry R. Chartham, near 

Canterbury 

Moore, Rev. Arthur, Stratton, Glou 
cestershire 

Moorsom, Captain, Knightsbridge 
Mordaunt, Dowager Lady, Avenhurst, 

Stratford on Avon 
Mordaunt, Sii John, Bart. 
Morgan, Rev. J. P. C. Llangwyryfor 
Morgan, Rev. J. 
Morice, J. Esq. Honiton 
Morrell, Baker, Esq. St. Giles. Oxford 
Morrell, F. Esq. St. Giles, Oxford 
Morrell, Rev. G. K. St. John s 
Morrison, Mr. Liverpool 
Morris, Rev. T. E. Ch. Ch. 
Mosse, Rev. Sam. T. As-hboum, Derby 
shire 

Mozley, Rev. C. Thomas, Cholderton 
Mozley, H. Esq. Derby 
Mules, Rev. P. Exeter Coll. 
Munby, Joseph, Esq. York 
Munro, Wm. Esq. M.D. Inverness 
Murray, F. H. Esq. Ch. Ch. 



Murray, G. E. Esq. Ch. Ch. 
Musket, Robert, Esq. 
Muskett, Mr. C. Bookseller, Norwich 
Musket, Robert, Esq. 



Nash, Rev. R. A. Homerton 
Neave, Rev. H. L. Epping 
Needham, Hon. Mr. Trinity Coll. 

Cambridge 

Nevile, Charles, Esq. Trinity Coll. 
New, Rev. F. T. Shepton Mallet 
Newall, Rev. S. Dedsbury 
Newcastle-on-Tyne Clerical Society 
Newman, W. J. Esq. OrielColl.2 copies 
Nicholl, Rev. J. R. Greenhill, near 

Barnett 

Nicholls, Rev. W. L. Bath 
Nicholson, Rev. Wm. 
Nicholson, Miss F. Rochester 
Nind, Rev. W. Fellow of St. Peter s, 

Cambridge 

Northcote, G. B. Esq. Exeter Coll. 
Northcote, J. S. Esq. C.C.C. 
Nunn, Rev. Thomas, Birmingham 
Nutcombe.Rev.Mr. Oxenham,Medbury, 

Devon 
Nutt, Rev. Charles, Magdalen College 



Oakeley,Rev.SirHerbert, Bart.Boeking 

Oakeley, Rev. Frederick, Balliol Coll. 

O Brien, S. August. Esq. Blatherwycke 
Park, Wansford 

O Brien, Rev. H. Dublin 

O Bryen, Rev. Hewitt, Heywood, Lan 
cashire 

Oldknow, Rev. J. Uppingham 

Ogilvie, Rev. C. A. Balliol Coll. 

Ogle, J. A. M.D. Clinical Professor 
of Medicine, Oxford 

Ogle, Maurice, Esq. Glasgow 

tOldham, Joseph, Esq. Hatherleigb, 
Devon 

Ormandey and Son, Liverpool 

tOrmerod, Rev. Thomas J. Bras. Coll. 

Osborne, J. Esq. 



SUBSCRIBERS. 



13 



Oswald, Alexander, Esq. 

Oswell, Rev. Lloyd 

Ouvry, Rev. P. T. 

Overton, Rev. J. G. Corpus C. Coll. 

Owen, Rev. E. Wendover 



Page, Rev. Dr. Gillingham, Kent 
Page, Rev. Cyril 
Page, Rev. F. L. Woolfit 
Paget, Rev. F. Elford, Litchfield, Chap 
lain to the Bishop of Oxford 
Palk, Rev. W. Exeter Coll. 
Palk, Rev. Wm. Ashcombe 
Palmer, Rev. J. 

Palmer, Rev. W. Worcester Coll. 
Palmer, Rev. W. Magd. Coll. 
Palmer, R. Esq. 

Palmer, G. H. Esq. Lincoln s Inn 
Papillon, Rev. John 
Pardoe, Rev. J. 
Parker, Rev. Charles 
tParker, Rev. W. Appleton-le-Street 
tParkes, Rev. W. 
Parkinson, Rev. R. Manchester 
Parlby, Rev. Hall 
*Parsons, Rev. G. L. Benson 
*Patteson, Hon. Mr. Justice 
fPattison, Mark, Esq. Oriel 
Paul, Rev. Charles, Bath 
Peake, Rev. G. E. Taunton 
fPearse, T. Esq. Magdalen Coll. 
Pearson, the Very Rev. Hugh N. D.D. 

Dean of Salisbury 
Pearson, Rev. Charles, Knebworth, 

Stevenage, Herts 
Pearson, Rev. H. W. Guildford 
Peck, J. Esq. Temple Combe 
Pelly, Rev. Theophilus, C.C.C. 
*Penny, Rev. Edw. St. John s Coll. 
Perceval, Hon. and Rv. A. P. 
*Perry, Mr. 
Peters, Rev. Henry, St. Johnlee, 

Northumberland 

Petley, Henry, Esq. Wadham Coll. 
Phelps, Rev. II. I). Tarrington, Led- 

bury, Herefordshire 
Phillipps, S. M. Esq. 



Phillips, Rev.G. Queen s Coll. Cambridge 
Phillott, Johnson, Esq. Bath 

Philpotts, Rev. W. J. Hallow, Wor 
cester 
Phippen, Robt. Esq. Badgworth Court, 

Somerset 

Phipps, Rev. E. J. Devizes 
*Pickwood, Rev. J. Stepney 
Pigott, Rev. J. R. Hughenden 
Pinckard, Wm. Esq. Handley, Towcester 
Pirie, A. jun. Esq. Aberdeen 
Pitts, Rev. John, Street, near Glaston- 

bury 

Platt, Rev. George 

Plummer, Rev. Mat. Heworth, Durham 
*Pocock, Rev. C. Rouselench, near 

Evesham 

*Pocock, N. Esq. M.A. Queen s Coll. 
Pocock, C. J. Esq. Bristol 
*Pocock, Rev. C. S. Inkberrow, Wor 
cestershire 
Pole, Rev. R. Chandos, Radbourne, 

Derby 
Pole, E. S. Chandos, Esq. Radbourne 

Hall, Derby 
Ponsonby, Hon. John 
*Ponsonby, Hon. Walter 
*Poole,Rev.J.Enmore,near Bridgeware* 
fPooley, Rev. M. ScoUer 
Porcher, Charles, Esq. 
Portal, Melville, Esq. Ch. Ch. 
Porter, Rev. Chas. Stamford 
Porter, H. Esq. Winslade 
Portman, Rev. F. B. All Souls 
Pountney, Rev. H. Wolverhampton 
Povah, Rev. J. V. 
Powell, Arthur, Esq. 
Powell, Chas. Esq. Speldhurst 
Powell, Rev. H. T. Coventry 
Powell, Rev. T. Ampthill 
Powell, J. C. Esq. 
Powell, John, Esq. 

Powles, R. CowJey, Esq. Exeter Coll. 
Pownall, Rev C. C. B. Milton Ernest 
Pratt, Rev. Mr. Cruden, N. B. 
Pressley, Rev. Mr. Frasersburgh 
Preston, Rev. George Dean s Yard, 

Westminster 

Prtyman, Rev.John, Sherington, Bucks 
Prevost, Rev.Sir George, Bart. OrielCoJl 



14 



SUBSCRIBERS. 



Prichard, J. C. Esq. Oriel Coll. 
Prickett, Rev. M.TrinityColl. Cambridge 
Pridden, Rev. W. Broxted, Essex 
Prideaux, Esq. 

Pruen, Rev. W.A.Snitterfield, Worcester 
Pryce, John, Esq. Delvklere, Sussex 



Radcliffe, Rev. J. F. Hucclescote 

Raikes, R. Esq. Exeter Coll. 

Ramsay, Rev. E. B. St. John s Chapel, 
Edinburgh 

Randall, Rev. H. G. Queen s Coll. 

Randolph, Rev. E. J. Eastry, Sandwich 

Randolph, Rev. G. 

Randolph, Rev. Herbert 

Randolph, Rev. S. Hadhara 

Randolph, Rev. Thomas 

Ranken, Rev. Mr. Old Deer 
Rashdall, Rev. John, Exeter 
*Raven, V. Esq. Magd. Coll. Camb. 
Rawle, Mr. Trinity Coll. Cambridge 
Rawlins, Rev. C. Allerthorpe, Pock- 

lington 

Ray, Rev. Cecil, Liverpool 
Rayer, Rev. Wm. Tiverton 
Rayleigh, Right Hon. Lord, Terling 

Place, Essex 

Reece, Rev. James, Tinsley 
Reed, Rev. Christ. Tynemouth 
Reeves, Rev. F. J. H. 
Reid, C. B. Esq. Barkway, Royston 
*Relton, Rev. J. R. Tewkesbury 
Rennett, Rev. Mr. 
Rew, Rev. Chas. Maidstone 
*Rice, H. Esq. Ifield, near Southampton 
Richards, Rev. J. L. D.D. Rector of 

Exeter College 

Richards, Rev. E. T. Farlington 
Richards, Rev. George, Warrington 
Richards, Rev. Henry, Horfield, near 

Bristol 

Richards, Rev. Upton 
Richards, Rev. J. Stowlingtopft. 
Richards, Rev. T. Watkyn, Puttenham 

Guildford, Surrey 

Richmond, Rev. C. G. Six Hills, Lin 
colnshire 



Ricketts, Rev. F. 

Ridings, Mr. George, Bookseller, Cork 

Ridley, Rev. W. H. Ch. Ch. 

Ripon, Very Rev. the Dean of, Dawlish 

Risdale, Rev. E. Troubridge 

Riviere, Mr. Bookseller, Bath 

Roberts, Mr. Liverpool 

Robertson. J. Esq. Barton, Notts 

Robertson, J. Esq. D.C.L. Doctor s 

Commons 

Robertson, John, Esq. 
Robertson, Rev. J. C. Trinity Coll. 

Cambridge 

Robertson, Rev. J. C. Univ. Coll. Oxford 
*Robson, J. U. Esq. Magdalen Hall 
Robins, Rev. S. 

Rochester, Very Rev. the Dean of 
*Rodmell, Rev. John, Burford, Salop 
Rodd, Rev. C. North Hill 
Rod well, Rev. Mr. Tenbury 
Rodwell, Mr. Bookseller, Bond Street 
Rogers, E. Esq. Ch. Ch. 
Rogers, W. Esq. Balliol Coll. 
Rogers, Rev. John, Canon of Exeter 
Rogers, Rev. J. Foston, Leicestershire 
Rogers, Mrs. Percy s Cross, Fulham 
Rohde, Mrs. Eleanor, Croydon 
Rooper, Rev. Wm. Abbots Ripton 
Ross, Rev. J. L. Oriel Coll. 
Round, Rev. James F. Colchester 
Routh, Rev. Martin Joseph, D.D. Presi 
dent of Magdalen Coll. 
*Rowley, Rev. T. Ch. Ch. 
Rump, James, Esq. Swanton Morley, 

Norfolk 

Russell, J. Watts, Esq. Ham Hall 
tRussell, Mr. Bookseller, Aberdeen 
Russell, Rev. J. F. St. Peter s Church 

Walworth 

Russell, Rev. Samuel Henry 
Ryder, Rev. G. D. Easton 
* Ryder, T. D. Esq. Oriel 



Salter, Rev. John, Iron Acton, Bristol 
Sanders, Rev. Mr. 
*Sandford, Rev. G. B. Prestwich 
Sandham.J. M. Esq. St. John s Coll. 



SUBSCRIBERS. 



Sandilands, Hon. and Rev. J. 
Sandilands, Rev. R. S. B. 
Saunders, Rev. A. P. Charterhouse 

Savage, Mrs. Henleaze, near Bristol 

Schneider, Rev. II. 

Scobell, Rev. John, Southover, Lewes 

*Scott, Rev. R. Balliol Coll. 

Scott, Rev. W. 

Seaton, Rev. Mr. Cleckheaton 

Selwyn, Rev. Wm. Ely 

*Sewell, Rev. J. E. New Coll. 

Seymour, Rev. Sir J. H. Bart. North- 
church, Herts 

Seymour, Rev. Robert Kinwartou, 
Alcester 

Shadwell, Rev. J. E. Southampton 

Sharp, Rev. John, Horbury 

Sharp, Rev. W. Addington, Cumberland 

Sharpies, Rev. T. Blackburn 

Shaw, Rev. E. B. Narborough, Leices 
tershire 

Shearly, W. J. Esq. St. Peter s Coll. 
Cambridge 

Shedden, S. Esq. Pembroke College 

Shepherd, Rev. Samuel 

tSheppard, W. Esq. Oriel Coll. 

*Sherlock,Rev.H.H.Ashton,in Win wick 

Shields, Rev. W. T. Durham 

ShilJeto, W. Esq. Univ. Coll. 

*Shillibeer, Rev. John, Oundle 

Short, Rev. Thomas V. D.D. Ch. Ch. 
Rector of St. George s, Bloomsbury 

Short, Rev. T. Trinity Coll. 

*Sibthorpe, Rev. W. Magd. Coll. 

Sidebottom, Rev. W. Buckden 

Simms, George, Bookseller, Manchester 

*Simms, Rer. E. Great Malvern 

Simpson, Rev. Joseph, Whitchurch, 
Salop 

Simpson, Rev. J. Pemberton, Wakefield 

Simpson, Rev. T. W. Thurnscowe Hall 

Sinclair, Rev. John, Edinburgh 

Skelton, Henry, jun. Esq. 

Skene, W. F. Esq. Edinburgh 

Skipsey, Rev. Mr. 

Skrine, Harcourt, Esq. Wadham Coll. 

Small, Rev. N. P. Market Bosworth 

Smart, Thomas, Esq. 

Smart, N. P. Market Bosworth 

Smirke, Sir Robert 

B 



fSmith, Rev. Dr. Leamington 

Smith, Rev. Jeremiah, Long Buckby, 

Northampton 
Smith, C. Esq. Liverpool 
Smith, Rev. E. H. Jersey 
Smith, Rev. Edward O. Hulcote, near 

Woburn 
Smith, Rev. H. R.Somers, Little Bentley, 

Essex 
*Smith, Rev. John, Bradford 

* Smith, Rev. Bernard, Magdalen 
Smith, Rev. Edward, Bocking 

* Smith, Rev. S. St. Mary s, Ely 
Smith, Henry, Esq. 

Smith, Rev. Joseph, Trinity Coll. 
Smith, Rev. P. P. Washford Pyne 
Smythe, Rev. P. M. Tamworth, War 
wickshire 

Smyth, Rev. Mr. Fifield, near Andover 
Soltau, Mr. 

Southby, Rev. Dr. Bulford, Amesbury 
*Sotheby, Rev. T. H. 
Southouse, Rev. George, Oriel Coll. 
*Southwell, Rev. Geo. Bristol 
Sparkes, Rev.Chas. Barningham, Suffolk 
Sparke, J. Esq. Clare Hall, Cambridge 
*Spencer, Rev. W. J. Starsten, Norfolk 
Spreat, Mr. Bookseller, Exeter 
*Spranger, Rev. R. J. Exeter Coll. 
Spry, Rev. John Hume, D.D. Oriel 

Coll. Rector of St. Mary-le-bone 
*Stackhouse s Library, the Trustees of 
Stacy, Rev. Thomas, Cardiff 
Stafford, Rev. J. C. Magdalen Coll. 
Stanfield, Mr. J. Bookseller, Wakefield 
Stanley, Rev. E. Rugby 
Staveley, J. Bookseller, Nottingham 
Stead, Rev. A. Metfield, Suffolk 
Stephen*, Ferdinand, Esq. Exeter Coll. 
*Stevens, Rev. Henry, Bradfield, Berks 
Stevens, Rev. M. F. T. Thornbury 
Stevens, Rer. R. Culver 
*Stevenson, Mr. T. Bookseller, Camb. 
Stewart, Mrs. Col. Bath 
Stewart, Mr. Pembroke Coll. Cambridge 
*Stonard, Rev. Dr. Ulverstone 
Stonhouse, Rev. W. B. Fery 
r Storer, Rev. John, Hawksworth, Notts 
Story, A. B. Esq. St. Alban s 
Storks, T. F. Esq. Jesus College, Camb. 

2 



1C 



SUBSCRIBERS. 



Straker, Mr. Bookseller, West Strand, 
London 

Street, Rev. A, W. Pembroke Coll. 

Strong, Mr. W. Bookseller, Bristol 

Sturrock, Rev. W. Calcutta 

Sutherland, Dr. A. J. Ch. Ch. 

Swainson, Rev.C. L. Crick, Northamp 
tonshire 

Swainson, Rev. Mr. Clunn, Salop 

*Swete, Rev. B. Cork 

Swete, Rev. Wm. Downgate, Sandhurst 

fSymons, Rev. B. P. D.D. Warden of 
Wadham Coll. 

*Syms, Rev. Wm. Wadham Coll. 



Tail, Rev. A. C. Balliol Coll. 
Talbot, Hon. and Rev. W. C. In-estrie, 

Litchfield 

tTalboys and Co. Booksellers, Oxford 
Tarbutt, Rev. Arthur, Dover 
Tatham, Rev. Arthur 
Taylor, Miss, London Road, Brighton, 



Taylor, Rev. M. J. Harold, Bedfordshire 
Taylor, Rev. Joseph. Upwell, Wisbeach 
Taylor, Rev. Robert, Leeds 
Taylor and Walton, Booksellers 
Taylor, Mr. Jas. Bookseller, Brighton 
*Tennant, Rev. Wm. 
*Terry, Michael, Esq. Queen s Coll. 
Thomas, Rev. C. N. St. Columb s 
*Thomas, Rev. R. Hammersmith 
*Thompson, Rev. Sir H. Bart. Fareham 
Thompson, Rev. W. D. Trinity College, 

Cambridge 
Thompson, Rev. W. H. Trinity Coll. 

Cambridge 
Thompson, Captain, R. N. Hayes Com 

mon, Kent 
Thompson, Mr. G. Bookseller, Bury St. 

Edmunds 

Thomson, Rev. George, Andover 
*Thornton, Rev. C. Margaret ChapeJ, 

London 

Thornton, H. S. Esq. Battersea Rise 
Thornton, Rev. Wm. Dodford,Weedon, 

Northampton 



Thornton, Rev. W. J. Llanwarne, 

Hereford 

Thornton,Rev. Spencer, Winslow, Bucks 
Thorold, Mr. W. Barnstaple 
*Thorp, Rev. Henry, Topsham 
*Thurlow, Rev. John, Durham 
Thwaytes, Rev. J. Carlisle 
tTickell, G. Esq. University Coll. 
Tidswell, Rich. Esq. Upper Clapton 
Tindal, J. Esq. Huddersfield 
*Todd,Rev.J. H. TrinityCollege, Dublin 
Tomkins, Rev. John, Green ford 
Tomlinson s Library 
Tottenham, Rev. E. Bath 
Townsend, Rev. George, Prebendary of 

Durham 

*Townsend, Rev. G. F. Northallerton 
Tripp, Rev. Dr. Sampford 15rett, 

Somerset 

Trollope, Rev. Arthur 
Trotman, Rev. J. F. 
*Trowers, Rev. Walter 
*Truro Clerical Society 
Tucker, Rev. M. jun. 
Tufnell, Rev. G. Wormingford, near 

Colchester 

Turbitt, Rev. W. Halford 
Turner, Rev. J. F. Kidderminster 
Turner, Rev. J. Stourbridge 
Turner, Rev. J. F. Exeter 
Turner, Sharon, Esq. 
Turner, Rev. Thomas, Exeter Coll. 
Turner, Miss E. 
Turner, Rev. W. H. Norwich 
*Twopenny, Rev. R. Little Casterton, 

Stamford 

Twopeny, Rev. D. S. Sittingbourne 
*Tyler, Rev. James Endell, Rector of 

St. Giles in the Fields 
*Tyrrell, Rev. W. Cippenham, near Eton 
Tyrrell, E. Esq. 
Tytler, Patrick Fraser, Esq. 



Underbill, Mr.E. B. Oxford 
Upton.Rev. J.S. Wentworth, Rotherham 
tUtterton, Rev. J. S. Oriel Coll. 



SUBSCRIBERS. 



17 



Vaux, Rev. Bowyer, Collegiate Church, 

Wolverhampton 

*Vaux, Rev. Wm. Preb. of Winchester 
*Veale, Rev. W. North lewe 
Vernon-Harcourt, Rev. L. 
Vicars, Rev. M. Exeter 
Vickers, Yen. Archdeacon, Chetton, 

Bridgenorth 
Vigne, F. Esq. 
Y ncent, General 

*V r incent,Rev. O. P. Everton, Liverpool 
*Vizard, John, Esq. 
Yogan, Rev. T. S. L. 



Wackerbarth, Rev. F. D. Peldon 
Wainwright, Rev. Dr. Boston, U. S. A. 
VValford, Rev. Wm. Hatfield, Essex 
Walker, Mrs. Tunbridge Wells 
Walker, Rev. G. A. Newcastle-on-Tyne 
Walker, Rev. R. Wadham Coll. 
Walker, Rev. S. W. Bampton, Devon 
W alker, Rev. T. Beckleigh, Plymouth 
Walker, C. H. Esq. Exeter 
Walker, Mr. Queen s Coll. Cambridge 
Walker.Rev.Thos. Christ s Coll. Camb 
Walkey, Rev. C. C. Head Master of 

Lucton School, Herefordshire 
Wall, Rev. Henry, Vice-Principal of 

St.AlbanHall 

Wallace, Rev. Geo. Canterbury 
Wallas, John, Esq. Queen s Coil. 
Wallinger, Rev. W. 
Walter, J. Esq. Exeter Coll. 
Walter, Rev. Edw. Langtou Rectory 

Horncastle 

Walter, Rev. Ernest, Tachbiook 
Walter, Rev. Keats 
Walton, Rev. Dr. Birdhook 
Ward, Right Hon. Lady 
Ward, Rev.W. P. Compton Vallance, 

Dorchester 

Ward, Rev. Richard, Leeds 
Ward, Rev. W. G.Balliol Coll. 
Ward, Mr. 

Wardroper, Rev. Charles Christ Coll. 
Cambridge 



Ware Rural Deanery Book Club 
Warren, Rev. John, Exeter 
*Warter, Rev. J. Wood, West Tarring, 
Wason, James, Esq. Stroud 

Sussex 
Watkins, Rev. Fred. Emmanuel Coll. 

Cambridge 

Watkins, Rev. W. Chichester 
Watkins, Rev. Henry, South Mailing, 

Lewes 

Watson, Joshua, Esq. 
Watson, Rev. J. D. Guilsborough 

Northampton 

Watson, Rev. Alex. Manchester 
Watson, Rev. Geo. Eltherley, Durham 
Watts, Rev. John, Tarrant Gunville, 

Blandford 
Watts, Richard, Esq. Clifton House, 

Workington 
Watts, Rev. William 
*Wayett, Rev. W. Pinchbeck 
Weare, Rev. T. W. Ch. Ch. 
Webb, J. W. Esq. Clare Hall, Camb. 
Webster, Rev. William, Christ s Hospital 
t Webster, Rev. Mr. Drumlithie 
Weguelin, Rev. W. Stoke, nr. Arundel 
Wells, Rev. Mr. Lambeth Palace 
West, Hon. R. W. Balliol Coll. 
Westmacott, Rev. H. Chastlelon 
Whalley, Rev. D. C. 
Whately, Rev. C. St. Mary Hall 
Whatman, W. G. Esq. Ch. Ch. 
Wheeler, Mr. Bookseller, Oxford 
White, Rev. R. M. Magdalen Coll. 
White, Rev. James, Manchester 
White, Rev. W. S. 
White, Rev. R. M. Aveley, Essex 
White, R. Esq. Idle, near Bradford 
W r hite, Mr. Bookseller, Piccadilly, 

London 

Whitford, Rev. R. W. 
Whitfield, Rev. G. T. Bockleton 
\Yhitley, Mr. Manchester 
Wickham, Rev. R. Twyford 
Wight, Isle of, Clerical Library 
* Wilberforce, Rev.H. Bransgore, Hants. 
Wilberforce, Rev. R. J. East Farleigh 
Wilberforce, Rev. Samuel, Brightstone. 

Isle of Wight 
Wilde.Rev.S.D. Fletching, near Uckfield 



18 



SUBSCRIBERS. 



Wilkinson, Rev. J. Merton College 
Williams, E. T. Esq. Exeter Coll. 
*Williams,Rev.G.King sColl. Cambridge 

* Williams, Matthew D. Esq. 
Williams, Sir John, Bart.Bodelwyddan 
Williams, Rev. I. Trinity Coll. 
Williams, Rev. F. V. 

Williams, Rev. J. West Hackney 
Williamson, Rev. R. H. Gateshead 

* Williams, Robert, Esq. M.I*. 
Willis, Rev. A. Ludlow 

Willis, H. Esq. Catherine Hall, Cam 
bridge 

Wilson, Rev. John, Trinity Coll. 

Wilson, Rev. R. F. Hursley, ur. Win 
chester 

Wilson, Thomas, Esq. Bath 

Wilson, Charles T. Esq. Magd. Hall 

Wilson, Walter, Esq. Bath 

Winchester, The Dean and Chapter of 

Winchester, Very Rev. the Dean of 

f Winchester, Rev. W. Ashel worth, 
Gloucester 

tWingfield, Rev. William 

Winterbottom, J. Esq. 

Wise, Rev. Henry, Offohurch 

Wither, Rev. W. Otterbourne, Hants 

Witts, Rev. Edw. F. Upper Slaughter, 
Gloucestershire 

Wix, Rev. E. Archdeacon of New 
foundland 

Wodehouse, Thos. E^q. Balliol Coll. 

Wood, Rev. H. Fenstanton,nearSt.Ives 

Wood, Rev. G. Newcastle 

Wood, Rev. J. R. St. James s Palace 

*Wood, S. F. Esq. 

Woods, Rev. P. Dublin 

Wood, Rev. R, 

Wood, Rev, Jas. Settrington, ur. Malton 

Woodgate, Rev. H. A. St. John s Coll. 
\Voods, Rev. G. S. West Dean, Chi- 

chester 

Woodward, Rev. J. H. Bristol 
Woodyer, Mrs. Guildford 



tWoolcombe, E. C. Esq. Oriel Coll. 
*Woolcombe, Rev. Henry, Ch. Ch. 
Woolcombe, Wrn. W. Esq. Exeter Coll. 
tWoollcombe, G. Esq. Ch. Ch. 
t Wordsworth, Rev. Dr. Master of Trinity 

Coll. Cambridge 
t Wordsworth, Rev. Chas. SecondMaster 

of Winchester School 
Wrangham, Rev. G. W. Thorpe- 

Bassett 
Wrench, Rev. Frederick, Stowting 

Rectory, Ashford 
Wrench, Rev. H. O. 
Wright, John, Esq. Marples 
Wright, Rev. J. A. 
Wright, Rev. R. Bridgrull 
Wright, Rev. T. B. Wrangle Vicarage, 

near Boston 
Wright, H. P. St. Peter s College,. 

Cambridge 

Wyatt, Rev. W. Snenton, Notts. 
\Vylde, RfcT. T. Bellbroughton, 

Worcestershire 
Wynter.Rev. Dr. President of St. John s 

Coll. 
Wynter, Rev. J. C. St. John s Coll. 



Yarde, G. B. Esq. 

Yard, Rev. J. Havant 

Yates, Dr. Brighton 

Yates, Rev. E. T. Aylsham, Norfolk 

Young, P. Esq. Exeter Coll. 

Young, R. G. Esq. Oriel Coll. 

Young, Rev. Walter, Lisbellaw 



Zillwood, Rev. J. O. Cornpton, Win 
chester 



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