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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, drunkennes