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kept that night, but was well accommodated, and his friends had free access to him. The news of this having been brought to Carthage, a great number of people of all sorts, and the Christians in general, flocked thence to Sexti; and Cyprian's people lay all night before the door of the officer, thus keeping, as Pontius expresses it, the vigil of their bishop's passion.

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The next morning, the 14th of September, he was led to the proconsul's palace, surrounded by a mixed multitude of people, and a strong guard of soldiers. After some time the proconsul came out into the hall; and Cyprian being set before him, he said, "Art thou Thascius Cyprian?" Cyprian the bishop answered, "I am." Galerius Maximus the proconsul said, "The most sacred emperors have commanded thee to sacrifice." Cyprian the bishop answered, "I do not sacrifice." Galerius Maximus said, "Be well advised." Cyprian the bishop answered, "Do as thou art commanded: in so just a cause there needs no consultation." The proconsul having advised with his council, spoke to Cyprian in angry terms, as being an enemy to the 'gods, and a seducer of the people; and then read his sentence out of a tablet: "It is decreed, that Thascius Cyprian be beheaded." Cyprian the bishop said, "God be thanked.” This is the account given in the Acts of St. Cyprian's passion; and Pontius writes to the like purpose. Cyprian was then led away to the field of Sexti, a large level spot of ground, encompassed with trees, the boughs of which were then loaded with spectators; and, in the presence of a great number of people, Cyprian was there beheaded, according to the sentence pronounced upon him.

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Lactantius, who himself greatly commends the style of St. Cyprian's works, says they were despised by the learned heathens that had looked into them: and informs us, that he had heard a person, a man of considerable eloquence, altering one of the letters of his name, call him Coprian; thereby intimating, that when he was a man of good parts, and qualified for great things, he had followed silly fables. But it seems to me reasonable to suppose, that Cyprian, who was a man of bright natural parts, and no inconsiderable acquired abilities, had well informed himself, and had received some good evidence of those principles, for the sake of which he abandoned a reputable and profitable employment, if not an honourable and plentiful station, without any worldly prospects whatever; and in the service of which he spent ten years, during his episcopate, in great labour and much opposition; and at length cheerfully resigned his life, as a confirmation of the truth of them, and as an example of constancy, by which his people, persons whom he tenderly loved, might be induced to suffer any thing rather than deny them. The whole tenor of Cyprian's life, after his conversion, was peaceable, charitable, and beneficial to men of all characters in distress; the manner of his death, undaunted, willing, and ready, without seeking it, are a very valuable testimony in behalf of the truth and excellence of the principles of the Christian religion.

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I have no design to draw at length Cyprian's character. What has been said just now may suffice. However, I cannot forbear observing, in the words of Mr. Marshall, for giving my readers some farther idea of our author, that he was the bishop of a most flourishing church, the

a Plebs interim tota sollicita, ne per noctem aliquid sine conscientiâ sui fieret, ante fores principis excubabat. Concessit ei divina tunc bonitas, vere digno, ut Dei populus etiam in sacerdotis passione vigilaret. id. ib.

b Egressus est domum principis,....et agminibus multitudinis mixtæ ex omni parte vallatus est. Sic autem comitatui ejus infinitus exercitus adhærebat, quasi ad expugnandam mortem manu factâ veniretur. ib. p. 9.

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Cumque oblatus fuisset, Galerius Maximus proconsul Cypriano episcopo dixit: Tu es Thascius Cyprianus?' Cyprianus episcopus respondit, Ego:' Galerius Maximus dixit, Jusserunt te sacratissimi imperatores cæremoniari.' Cyprianus episcopus dixit, Non facio.' Galerius Maximus ait, Consule tibi. Cyprianus episcopus respondit, Fac quod 'tibi præceptum est: in re tam justâ nulla est consultatio.' Galerius Maximus, collocutus cum consilio, sententiam vix ægre dixit verbis hujusmodi: Diu sacrilegâ mente vixisti, et plurimos nefariæ tibi conspirationis homines aggregâsti.... Et his dictis, decretum ex tabella recitavit, In Thascium Cyprianum gladio animadverti placet.' Cyprianus episcopus dixit, Deo gratias.' Act. Pass. p. 13.

Pont. p 9. f. 10. init.

Et ita idem Cyprianus in agrum Sexti productus est. Act. Pass. p. 13.

f Ipse autem locus æqualis est ubi pati contigit, ut arboribus ex omni parte densatis sublime spectaculum præbeat. Sed per enormitatem spatii longioris visu denegato per confusam nimis turbam, personæ faventes in ramos arborum repserant. Pont. p. 10.

8 Unus igitur pracipuus, et clarus extitit Cyprianus, quoniam et magnam sibi gloriam ex artis oratoriæ professione quæsierat... Erat enim ingenio facili, copioso, suavi, et (quæ sermonis maxima est virtus) aperto; ut discernere nequeas, utrumne ornatior in eloquendo, an facilior in explicando, an potentior in persuadendo fuerit. Lact. Divin. Inst. lib. v. cap. 1. sub. fin.

Hic tamen placere ultra verba, sacramentum ignorantibus non potest..... Denique a doctis hujus seculi, quibus Audivi ego forte ejus scripta innotuerunt, derideri solet. quemdam hominem sane disertum, qui eum immutatâ unâ literâ Coprianum vocaret; quasi quod elegans ingenium, et melioribus rebus aptum, ad aniles fabulas contulisset. ib.

See Mr. Marshall's preface, p. 14.

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metropolis of a province; that he was a man made for business, had a diligent and active spirit, and talents equal to the charge wherewith he was entrusted; and I would add, that he was not only a man of great authority in his life-time, but likewise of great reputation afterwards. This has appeared in part from what has been taken from Jerom and Lactantius. They who are desirous of knowing more of the praises that have been given Cyprian by ancient writers, may consult Ruinart and Tillemont. I shall observe only a few things from St. Augustine. In his time the day of St. Cyprian's martyrdom was a festival not only at Carthage, but in other places of Africa, as appears from five sermons of Augustine, still extant, delivered by him on that day at Hippo. It may be concluded from what he says, as well as from some other ancient writers, that the anniversary of Cyprian's martyrdom was then observed also in other parts out of Africa. Augustine calls Cyprian a most agreeable writer, as well as a blessed martyr. He assures us, that Cyprian was then generally well known in the world, partly for the constancy and fortitude of his sufferings, partly for the charms of his most agreeable writings. A remark of Augustine upon the difference of style in Cyprian's works may be esteemed a proof both of his own judgment, and of the judgment and abilities of our author in that way.

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As my history of St. Cyprian is but short, I would refer my readers to Cave, and others, who have written his life more at large; and particularly to Le Clerc, who has done the same, in the free way. I should have been well pleased to insist upon Cyprian's visions and revelations; but it would require more room than I can spare here: besides, though I have sometimes taken notice of such things, as in the histories of Gregory of Neocæsarea, and Dionysius of Alexandria, and perhaps occasionally in some other chapters, that I might not leave this matter altogether untouched; there is another place in this work, where it may be proper to observe distinctly the continuance of miraculous powers, or extraordinary gifts of the Spirit, in the church after the time of the apostles; and for that place I reserve the farther consideration of Cyprian's claims to a share in such gifts.

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II. St. Cyprian's works are distributed into two parts; Tracts, or Treatises; and Epistles. The tracts are upon a variety of subjects. Some are defences of the Christian religion against Jews and Gentiles, some upon Christian morality, others concerning the discipline of the church. His epistles were written partly in the time of his retirement under the Decian persecution, partly afterwards. With them are joined divers epistles of others sent to him: they are very useful and entertaining; I need not give a more particular account of them. However, it may not be amiss to observe, that St. Jerom does not reckon Cyprian to have written any commentaries upon scripture; though in a chain upon St. Luke's gospel, mentioned by Montfaucon, Cyprian is said to be one of the ancient writers, from whom those interpretations are taken. James le Long" has put Cyprian among the commentators upon scripture; but it is only for the sake of his treatise on the Lord's Prayer.

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Though I give no account of the several editions of St. Cyprian's works, I may be allowed to

Admonit. in Vit. et Act. S. Cyprian. ap. Act. Mart. Sin. tissimâ fecunditate facundiæ, sed profusione nimiâ gravitati et. Sel. p. 198, 199.

b Tillem. St. Cyprien. art. 62, 63, 64.

Serm. 309. ... 313. T. v. Bened.

Quis enim hodie, non dicam in hac nostrâ civitate, sed plane per Africam totam, transmarinasque regiones, non Christianus solum, sed Paganus aut Judæus, aut etiam Hæreticus, possit inveniri, qui non nobiscum dicat Natalem Martyris Cypriani? Aug. Serm. 310. al. de Diversis. 113. in.

• Nonne adspicimus, quanto auro et argento et vesté suffarcinatus exierit de Ægypto Cyprianus, doctor suavissimus, et martyr beatissimus? quanto Lactantius, &c. Aug. de Doctr. Chr. lib. ii. cap. 40. n. 61.

f Verum quia non solum dixit quæ audirentur, sed scripsit etiam quæ legerentur;.... et innotuit regionibus multis, partim per famam fortissimæ passionis, partim per dulcedinem suavissimæ lectionis. Serm. 310. sub. fin.

Est tale aliquid in epistolâ beatissimi Cypriani.... Ait ergo quodam in loco: Petamus hanc sedem: dant secessum vicina secreta: ubi dum erratici palmitum lapsus pendulis nexibus per arundines bajulas repunt, viteam porticum fron• dea tecta fecerunt. Non dicuntur ista nisi mirabiliter affluen

VOL. II.

displicent. Qui vero hæc amant, profecto eos qui non ita dicunt, sed castigatius eloquuntur, non posse ita eloqui existimant, non judicio illa evitare. Quapropter ille vir sanctus et posse se ostendit sic dicere, et nolle, quoniam postmodum nunquam. Aug. De Doctr. Chr. lib. iv. cap. 13. n. 31. Til

Cav. Hist. Lit. and Lives of the Primitive Fathers. lemont Mem. T. iv. Part. i. Du Pin Bibl. Ruinart. Act. Mart. Sinc. et Sel. Vit. S Cypr. a Benedictino adornat. Basnag. Annal. Pagi Crit. Pearson Ann. Cypr. Dodwell. Diss. Cypr.

Bibl. Univ. T. xii. p. 207, &c.

k It is said there are some letters of St. Cyprian at Venice, which have not been yet printed. Vid. Montfaucon. Diar. Ital. cap. 5. p. 75.

Beatus Cyprianus instar fontis purissimi, dulcis incedit et placidus; et quum totus sit in exhortatione virtutum occupatus persecutionum angustiis, de scripturis divinis nequaquam disseruit. Hieron. ad Paulin. Ep. 49. [al. 73.] p. 367. m. m Vid. Bibl. Coislin. p. 251.

n Vid. Le Long Bibl. Sa. T. ii. p. 693. Paris. 1723.

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observe here, that we have a beautiful edition of them in English, with useful and valuable notes, by the late Mr. Nathaniel Marshall, published in the year 1717.

Some pieces have been ascribed to St. Cyprian which are not his; but learned men are now so generally agreed what are his genuine works, what not, that I need not enlarge upon that point. As several of those tracts which formerly had been reckoned his, and some others, are still usually bound up together with his works, and are useful, and written by good hands, I shall make some extracts out of them in a chapter apart, and there give a short history or account of each of them.

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Marshall was not aware of. Perhaps this remark will be illustrated and confirmed by somewhat to be taken notice of by and by, at numb. 6.

All St. Cyprian's works, both tracts and epistles, abound with texts of the scriptures of the Old and New Testament. But there is one tract, entitled Testimonies against the Jews, to Quirinus, in three books; which tract is little more than a collection of texts of scripture under several heads; for there is nothing in it properly Cyprian's, beside two short prefaces, and those several heads, or the titles of the chapters of the work, and the names of the books of scripture, from which he takes his testimonies. The genuineness of this tract has been called in question by some, particularly by Rivet. Here books of scripture are expressly quoted by name, which is seldom done in Cyprian's other works. Here also texts of scripture are cited, according to different readings from those found in his other writings. Nevertheless, it is generally thought by learned men, that these objections are of no great moment, this'tract having been quoted as St. Cyprian's by several ancient writers. Bishop Pearson placeth these books in the year 248. The learned Benedictine before mentioned supposeth likewise that they were written whilst Cyprian was presbyter, or soon after he was made bishop; and he offers some arguments that deserve consideration. Bishop Fell thinks this one of the first of St. Cyprian's tracts; and upon the ground of this opinion, concerning the early date of this work, is founded a solution of the difficulty taken from the different citations of scripture, in this and other writings of this father. Mr. Simon, who dislikes Fell's solution, gives another; but whether it be better than the bishop's I cannot say. Basnage, who makes no doubt of the genuineness of this tract, and even thinks Pontius has referred to it, supposeth it written when Cyprian was bishop, and after the Decian persecution. Stephen Baluze maintains the genuineness of this work; but then at the same time he allows that it has been much interpolated. The words of one, who was well furnished a I have made but little use of Mr. Marshall's translation. All my passages out of St. Cyprian, except perhaps two or three, or four at most, were collected, translated, and put in the order they are now in, before I was acquainted with it. However, I have made some improvements by Mr. Marshall's performance, and have now taken care to make several references to him, which I hope the attentive reader will perceive. As I have not read over Mr. Marshall's translation, my testimony can be of no great value. But so far as I have had feisure and opportunity to read and examine it, it appears to e, together with the notes, a work of much labour and study, and to deserve great commendation. Nevertheless there is a particular or two, which I must remark. Mr. Marshall, in his preface, p. 17, 18, expresseth himself in these very words. I know not whether it be worth while to take notice of one ? particular liberty which I have taken, of prefixing the title of saint to the several apostles and evangelists, as they occur in our author, though he himself has named them simply and plainly, without any such appellation." And afterwards he says: I have here and there also expressed my author's sense in the language of holy scripture, where he ⚫ himself did not mean to quote it. But then in such cases, ' never refer to the passage in the margin, as I always do where he particularly cites any verse or chapter of the inspired writers.' But it appears to me, that both these are unwarrantable and unjustifiable liberties, not proper to be taken in translating ancient authors. With regard to the first, though of no very great importance; it seems to me to be rather better to shew primitive writers in their own original simplicity and plainness, as near as possible. With regard to the other liberty, which Mr. Marshall says he has taken, it appears to me altogether unjustifiable. Ordinary readers will be liable to be misled by that method and I believe it must be attended with some bad consequences, which good Mr.

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b Si tamen libri illi [ad Quirinum] sunt Cypriani omnes. Aliquos enim ad Quirinum scripsisse, ex Hieronymo, et aliis, qui eorum mentionem faciunt, probavit Pamelius. Sed an sint ii ipsi libri, quos habemus, dubium reddunt citationes libro→ rum, quas his formulis enuntiat, præter Cypriani in aliis opusculis morem, xara Lucam, xara Marcum, &c. Rivet. Crit. Sacr.. 1. ii. cap. 15. p. 1097.

c Vid. Notas Ed. Oxon. p. 17. Du Pin, Bibl. Tillemont. Tom. iv. St. Cyprien. art. 64. et note 54. d Ann. Cypr. p. 9. num. 1.

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..... varietatis istius...... vix alia ratio reddi poterit, quam quod diversis temporibus scriberentur; et proinde dicendum tractatum hunc reliqua omnia quæ sequuntur prævertisse. Edit. Ox. in not. p 17.

8 II [l'Evêque d' Oxford] n'a pas pris garde, que cette ancienne traduction, qui étoit entre les mains du peuple, et qu' on lisoit dans les églises, n' empêchoit point ceux qui savoient la langue Grecque de traduire le Grec des Septante, et celui du Nouveau Testament, á leur manière, quand ils le jugeoient à propos. C'est principalement à cela qu' on doit attribuer cette diversité de version des mêmes passages, qui est dans les differens livres de ce savant Evêque. R. Simon Critique des. Comm. du N. T. chap. i. p. 15.

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b Ni a vero aberret conjectura, non ex titulo, quo Quirinus afficitur, sed ex verbis Pontii, librum ab episcopo Cypriano, sed extinctâ Decii persecutione, confectum fuisse censemus: "Quis emolumentum gratiæ proficientis ostenderit?" quibus innuit libros ad Quirinum, quorum ad præfationem digitum Pontius intendisse videtur. Basn. An. 258. num. 14.

with manuscripts of St. Cyprian's works, are so remarkable to this purpose, that the reader may expect to see them in the margin.

And hence, if I mistake not, arises the truest and best solution of the difficulty before mentioned. Bishop Fell thought the different method of citing scriptures, and the different readings of texts, or passages, in this and the other works of Cyprian, to be owing to the distance of the times of writing them. This was one of Cyprian's first pieces; the rest was written at different times afterwards.

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Simon says, that though there was at that time a Latin version generally used by Latin Christians, yet it was not uncommon for those who had learning, and understood Greek, to translate for themselves from the original, when they saw fit. And to this principally, says he, we ought to ascribe that diversity of translation of the same passages, which is found in the different books of this learned-bishop. Nor is it impossible but this method may have been used by some learned men at that time; Cyprian in particular. Massuet indeed is pleased to make a doubt whether Cyprian understood Greek; but I think he is singular here: others have a better opinion of our bishop's learning; for it has been generally supposed, that Firmilian's letter written in Greek, was translated into Latin by him. I formerly referred to several learned men of this sentiment. To them I would now add the learned Benedictine, author of St. Cyprian's Life: and it appears to me highly probable, that Cyprian, who in the former part of his life professed rhetoric with reputation in the city of Carthage, was not unskilled in the Greek tongue. And in his remaining writings we find mention of some Greek authors, particularly Plato, and Hermes Trisme gistus, Hippocrates, and Soranus: and he mentions them as if he was acquainted with their works, especially those of the two former.

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But yet it seems to me that the forementioned reasons are not sufficient to account for the diversity we are speaking of: I rather think it to be chiefly owing to the additions and alterations that have been made in the books of Testimonies. Such a collection of texts of scripture is very liable to be altered. It is likely that some texts have been added in latter ages, according to the version or readings then in use: and other passages, which were in the work from the beginning, have been altered according to the readings in use in the age of the copier or transcriber. The account which Stephen Baluze gives of the manuscripts of these books appears to me to put this out of question. Such additions and alterations may have been made without any bad intention, barely with a view of rendering the work more useful and more generally acceptable; though they who are curious would be better pleased to see these books genuine and uncorrupted in their original size, however small, just as they came out of Cyprian's hands. And as I think such books as these, consisting chiefly of collections of texts of scripture, are more especially liable to alteration, both by interpolation or addition, and by changing the original readings for such as afterwards were in use and were more modern; so I likewise question whether we can be sure, that in St. Cyprian's other works we always have the passages in the Latin version made use of by him, and as they came from him. I think bishop Fell speaks in the same manner: I put his words at the bottom of the

Si qua sunt loca in operibus sancti Cypriani, de quibus pronuntiari non possit ea certe illius esse, id vero in primis asseri potest de libris Testimoniorum ad Quirinum. Plures enim codices plus habent quam vulgatæ editiones, alii minus. Itaque, quoniam impossibile est discernere ea quæ vere Cypriani sunt ab iis quæ post illum a studiosis addita sunt, nos retinuimus ea quæ reperta nobis sunt in antiquis exemplaribus manuscriptis. Porro duo tantum priores libri extant in editione Spirensi, in veteri Venetâ, et in eâ quam Remboldus procuravit. Erasmus tertiam emisit ex codice scripto monasterii Gemblacerisis.... Habui autem unum et viginti exemplaria vetera horum librorum, quorum tamen quinque habent tantum libros duos priores. Baluz. Not. ad Cyprian. p. 596.

b Cyprianum autem Græce doctum fuisse, nullo argumento constat. Massuet. Diss. in Irenæ. ii. n. 54. p. 102. See Vol. i. ch. 39. note

Hæc autem Firmiliani epistola, quæ Latine reddita exstat inter Cyprianicas septuagesima quinta, sic Cyprianicum stilum redolet, ut non alium interpretem habuisse videatur. Vit. S. Cypr n. 31. p. 118. init.

In quo et Plato pari ratione consentit; et unum Deum

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servans, cæteros angelos, vel dæmonas dicit. Hermes quoque Trismegistus unum Deum loquitur, eumque incomprehensibilem atque inestimabilem confitetur. De Idol. Van. p. 14.

f Non invenio unde hoc nomen assumant; nisi forte qui plura et secretiora legerunt apud Hippocratem et Soranum xXxeç istos deprehenderunt. Ep. 69. al. 76. p. 186. See before, note.

Sperabam quidem ex largo hoc quod in tractatu isto habetur scripturarum spicilegio, ad versionis Latinæ, quæ Hierony. mianam præcessit, restitutionem, gradum aliquem præstrui potuisse. Et certe, si modo sibi ubique constaret Cypriani textus, loca illa quæ a lectione vulgata discrepare deprehenduntur, pro antiquæ versionis reliquiis non immerito habere. mus. Sed cum ea sit lectionum in Mss. codicibus varietas, ut plura simul occurrant, quæ a vulgatis discrepent; et in his quid a Cypriano scriptum fuerit, codicibus sibi invicem non respondentibus, minime constet: porro, cum primorum secu◄ lorum patres in S. Scripturi laudandis diversimode se habeant ; curam hanc tantum non deploratam censemus. Annot. ad Testim. Libros, p. 17.

Upon the whole, there can be no doubt made but St. Cyprian published a work with this title; but it seems that the books of Testimonies which we now have, or at least some part of them, are liable to objections that have not been fully cleared up; for which reason it may be thought proper, that they should be quoted with some particular caution. Whenever therefore I take any thing out of the books of Testimonies, I intend to mention them expressly. There is another tract of St. Cyprian, which is written much in the same way with those books of Testimonies; it is intitled, An Exhortation to Martyrdom: but I do not know that such objections have been made against this as against the former.

III. As I have already set before the eyes of my readers such numerous passages of scripture in the Christian writers, whose works we have perused, I might now perhaps begin to contract, and be more brief: however, I have determined to proceed in the method that has been hitherto taken, without much alteration, until we come below Eusebius of Cæsarea. And it is my design to omit nothing material, purely for the sake of brevity. Let such, therefore, as have not an opportunity of reading over the voluminous writings of the fathers, accept of the following account of the notice St. Cyprian has taken of the several books of the New Testament. I propose by this method to enable every one to judge in some measure of the difference between the books of Testimonies, as we now have them, and St. Cyprian's other pieces: and, besides, there are several citations in this writer's works that deserve some remarks.

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1. St. Cyprian speaks expressly of four gospels, which he compares to the four rivers of paradise: these gospels are received by the church, and are her property, within her circuit; by which she is overflowed, and her plants are enabled to bear fruit. As "paradise had its four rivers, so the church had its four gospels.

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2. In the second book of Testimonies: Likewise in the gospel according to Matthew; "Now when Jesus was born in Bethlehem of Judea, in the days of Herod the king, behold there came wise men from the East to Jerusalem;"' ch. ii. 1, 2. In this work is quoted also the first chapter of this gospel. In other pieces this gospel is cited thus: Likewise the Lord has commanded us in his gospel, "that we should call no man our father upon earth, ⚫ forasmuch as one is our father who is in heaven;" ch. xxiii. 9. Again: in the gospel the Lord speaks and says; "He that loveth father or mother more than me is not worthy of me,"

and what follows.'

3. In the third book of Testimonies: Likewise in the gospel according to Mark; “And when ye stand praying forgive, if ye have ought against any, that your Father also which is in heaven may forgive you your trespasses;" ch. xi. 25, 26. So this gospel is several times. quoted in this work: in other tracts after this manner; Whom the Lord reproves and blames in his gospel, saying: "Ye reject the commandment of God, that ye may keep your own tra⚫dition; 999 ch. vii. 9.

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4. In the first book of Testimonies: Likewise in the gospel according to Luke; "And it came to pass, that when Elizabeth heard the salutation of Mary the babe leaped in her womb, • and Elizabeth was filled with the Holy Ghost......"' Luke i. 41, 42, 43. In the tract on the Lord's Prayer; Which the Lord teacheth in his gospel, saying: "Two men went up to the temple to pray, the one a pharisee, the other a publican, to the end of the parable, ch. xviii. 10......14. Again: So the widow Anna, as it is written in the gospel, departed not from ⚫ the temple, but served God with fastings and prayers, night and day;'

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a Ecclesia, paradisi instar exprimens, arbores fructiferas intra muros suos intus includit, ex quibus quæ non facit fructum bonum, exciditur, et in ignem mittitur. Has arbores rigat quatuor fluminibus, id est, Evangeliis quatuor, quibus baptismi gratiam salutaris cœlesti inundatione largitur. Num quid de ecclesiæ fontibus rigare potest, qui intus in ecclesiâ non est? Ep. 73. p. 202.

See Mr. Nath. Marshall's note upon the place, p. 235. Item in evangelio cata Matthæum: Et cum Jesus natus esset in Bethlehem Judex in diebus Herodis regis... Testim. J. ii. cap. 29. p. 50. d Lib. ii. cap. 6. et 7. p 36.

Item Dominus in evangelio suo præcepit, ne vocemus nobis patrem in terrâ, &c. De Orat. Dom. p. 142.

In evangelio Dominus loquitur et dicit: Qui diligit pa

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"ch. ii. 37.

trem aut matrem super me, non est me dignus. De Exhorta. Mart. cap. 6. p. 173.

8 In evangelio, in prece quotidiana: Remitte nobis debita nostra.... [Matth. vi. 12.] Item cata Marcum: Et cum steteritis ad orationem, remittite, &c. Test. lib. i. cap. 22. p. 72.

h Quos increpat Dominus et objurgat in evangelio suo, dicens: Rejicitis mandatum Dei, ut traditionem vestram statuatis. De Unitate Eccl. p. 117.

i Item in evangelio cata Lucam: et factum est, ut audivit salutationem Maria Elisabet. Testim. 1. i. cap. 8. p. 37. * Quæ Dominus in evangelio suo ponit, et dicit: Homines duo ascenderunt in templum orare, unus pharisæus, et unus publicanus. De Orat. Dom. p. 141.

Sic Anna vidua....sicut in evangelio scriptum est. Ib.

p. 155.

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