served, though young, a higher degree in the clergy, but he thought it best that he should begin with the office of a reader. Nothing,' says he, can be more fit than that he, who has 'made a glorious confession of the Lord, should read publicly in the church; that he who has shewn himself willing to die a martyr should read the gospel of Christ, by which martyrs are formed; and that he should be advanced from the rack to the desk.' Of Celerinus he writes in the following letter; That it was very fit and becoming that he who was already so illustrious in the world should be placed upon the pulpit, that is, the tribunal of the church; that being conspicuous to the people he may read the precepts and gospel of the Lord, which he faithfully and courageously observes and maintains:' and more there to the like purpose in behalf of his fitness, as a confessor, for the office to which Cyprian had ordained him.

a

We have not remaining any sermons or homilies of our author: but it may be reckoned very likely that the scriptures, which were so much read in the church of Carthage by a person particularly appointed to that office, were also explained there by the bishop, sometimes at least; and that, from the portions of scripture publicly read in the assemblies of the faithful, he gave them exhortations to the practice of virtue. And there is a passage in Cyprian's last letter to his clergy and people, which seems to put this matter out of question. He is there giving them some directions for their conduct in that time of persecution. As for you, my dearest brethren, I must charge you to be quiet and peaceable, according to the commandments of the ◄ Lord, which I have frequently recommended to you, and upon which you have very often ◄ heard me preaching.'

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X. I would now put down some general titles and divisions of the books of the New Testament, which we find in this ancient writer: we shall at the same timé observe more tokens of high esteem for them.

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It is fit, however, that we should first take notice of his general division of all the scriptures: received by Christians, which is that of Old and New. The study of both these Cyprian recommends as very beneficial for confirming our virtue and increasing our knowledge; and he calls them the books of the Spirit, or inspired writings, the divine fountains, and fountains of the divine fulness. So he writes in his preface to his first two books of Testimonies.

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The general titles and divisions of the New Scriptures are such as these: Cyprian himself, delivering his own sentiment in the forementioned council, says; My opinion is, that heretics, which by the evangelic and apostolic authority are declared adversaries of Christ, and antichrists, when they come to the church, are to be baptized with the one only baptism of the church.' In another place he observes what is written of obtaining remission of sins in the gospels and the epistles of the apostles.' Again; Whence,' says he, is that tradition? Does it descend from the authority of the Lord and the gospels, or does it come from the commandments and epistles of the apostles? For those things ought to be done which are written, as God taught Joshua the son of Nun:' Josh. i. S. And soon after; If therefore it is comincrementa majora, non de annis suis, sed de meritis æstimandus. Sed interim placuit, ut ab officio lectionis incipiat; quia et nihil magis congruit voci, quæ Dominum gloriosâ prædicatione confessa est, quam celebrandis divinis lectionibus personare; post verba sublimia quæ Christi martyrium prolocuta sunt, evangelium Christi legere, unde martyres fiunt, ad pulpitum post catastam venire; illic fuisse conspicuum gentilium multitudini, hic a fratribus conspici; illic auditum esse cum miraculo circumstantis populi, hic cum gaudio fraternitatis audiri. Hunc igitur, fratres dilectissimi, a me et a collegis qui præsentes aderant, ordinatum sciatis. Ep 38. [al. 33] p. 75.

....illastrem, quid aliud quam super pulpitum, id est, super tribunal ecclesiæ oportebat imponi, ut loci altioris celsitate subnixus, et plebi universæ pro honoris sui claritate conspicuus, legat præcepta et evangelium Domini, quæ fortiter et fideliter sequitur?.... Nihil est in quo magis confessor fratribus prosit, quam et dum evangelica lectio de ore ejus auditur, lectoris fidem quisquis audierit, imitetur. Ep. 39, [al. 34] p. 77.

b Vos autem, fratres carissimi, pro disciplinâ, quam de mandatis Dominicis a me semper accepistis, et secundum quod me tractante sæpissime didicistis, quietem et tranquillitatem tenete, &c. Ep. 81, [al. 83] p. 239

c-quæ legenti tibi [al. legentibus] interim prosint ad prima fidei lineamenta formanda. Plus roboris [tibi] dabitur,

et magis ac magis intellectus cordis operabitur scrutanti scripturas veteres ac novas plenius, et universa librorum spiritualium volumina perlegenti. Nam nos nunc de divinis fontibus implevimus modicum, quod tibi interim mitteremus. Bibere et saturari copiosius poteris, si tu quoque ad eosdem divinæ plenitudinis fontes nobiscum pariter potaturus accesseris. p. 18.

Hæreticos secundum evangelicam et apostolicam contestationem adversarios Christi et antichristos appellatos, quando ad ecclesiam venerint, unico ecclesiæ baptismo baptizandos esse. p. 243.

Quod enim in evangeliis et apostolorum epistolis Jesu Christi nomen insinuatur ad remissionem peccatorum, non ita est quasi aut sine Patre, aut contra Patrem prodesse cuipiam solus Filius possit. Ep. 73, p. 205.

Unde est ista traditio? utrumne de Dominicâ et evangelicâ auctoritate descendens, an de apostolorum mandatis atque epistolis veniens? Ea enim facienda esse, quæ scripta sunt, Deus testatur et proponit ad Jesum Nave, dicens, &c. Ep. 74, p. 211.

Si ergo aut in evangelio præcipitur, aut in apostolorum epistolis aut Actibus continetur;. observetur divina hæc et sancta traditio. ibid.

manded in the gospel, or is contained in epistles or Acts, that they who come over from any heresy should not be baptized, but only have imposition of hands in order to penance, let that sacred and divine tradition be observed. From this passage it may be argued, that the book of the Acts of the apostles was joined with the epistles, not with the gospels. We see plainly that this. general division of the books of the New Testament very much obtained at that time; they were all contained in two codes, volumes, or general divisions; one called the Gospels, or scriptures of the Lord; the other the Apostle, or the epistles of the apostles; and in this later division was usually placed the book of the Acts of the apostles. I shall put in the margin a few more examples of those two general titles from our author. We likewise see very clearly that in these: two codes were included all the scriptures of the New Testament, which Christians esteemed divine, and received as the rule of faith and practice, to which all were bound to submit, and whose sacred and supreme authority was readily and cheerfully owned by all good Christians.

a

Nor were there any Christian books of authority beside the four gospels, the Acts, and epistles of apostles. It does hence clearly appear that no epistles or other doctrinal writings of any person, who was of a rank below that of an apostle, were received by Christians as a part: of their rule of faith. There are in Cyprian's works very numerous citations of the four gospels,: the Acts of the apostles, the thirteen epistles of the apostle Paul, (excepting only that to Philemon) the first epistle of the apostle Peter, the first epistle of the apostle John, and the Revelation, which it is highly probable he believed to be written by John the apostle: and all these are quoted as writings of authority. But in all the works of Cyprian there is not any one: such citation of any other Christian book or author. It is therefore manifest that the writings of scriptures above-named were of authority, and that no writings of Christians, nor apostles, were esteemed to be so, except the historical writings of Mark and Luke. I inculcate this observation upon my readers: I think it is founded upon good evidence; and I believe it will: appear to be of signal use and great importance.

XI. Nor have I observed in Cyprian any quotations of spurious apocryphal writings. Mr. Jones indeed, in his Alphabetical Table of apocryphal pieces not extant, mentions a book under. the name of Paul. Sec Cypr. Ep. 23. But that book is really nothing but a note of Paul, a martyr. of Cyprian's own time, containing a kind of absolution of some one or more persons who had lapsed in the Decian persecution, and forged by one Lucian, as appears from Cyprian's complaints about that matter. Mr. Jones afterwards perceived this mistake, and acknowledged it somewhere, as I well remember, though the place does not now offer itself to me.

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XII. Nevertheless, Cyprian often quotes apocryphal books of the Old Testament; such as: Tobit, the book of Wisdom, Ecclesiasticus, two books of Maccabees, and others, and in terms of high respect: for instance, quoting the book of Wisdom he says, "the Holy Spirit therein teacheth us." And the book of Tobit is quoted by him as divine scripture: but yet I do not think those citations prove that Cyprian esteemed these books to be of authority. It is not difficult for the reader to recollect some things to this purpose already alleged from Greek writers, and. our observations upon them: so Origen often quotes the Shepherd of Hermas as an useful book, as scripture, and divinely inspired; but yet he did not suppose passages alleged thence to be decisive proofs, or evidences of any doctrine. There was allowed to these writers some degree and measure of inspiration, but not that fulness of the Spirit, or that high degree of inspiration, which was afforded to the prophets of the Old Testament, and the apostles of the New. It seems very evident, from the catalogue of the books of the Old Testament left us by • Melito bishop of Sardis, about the year 170, that none of the books we now call apocryphal had a place in it. The catalogue of the Jewish sacred books found in Origen's works has a great

h

→ Scias nos ab evangelicis et apostolis traditionibus non recedere. Ep. 4, [al. 62] p. 7. Prænuntiata sunt hæc futura in seculi fine; et Domini voce, atque apostolorum contestatione prædictum est: [Vid. Luc. xviii. 8. 2 Tim. iii. 1.] Ep. 67, [al. 68] p. 174. Nec episcopus computari potest, qui evangelicà et apostolicâ traditione contemptâ, nemini succedens, a seipso ortus est. Ep. 69, [al. 76] p. 181.

• See Mr. Jones's New and full method, &c. Vol. i. p. 148. * Nam frater noster Lucianus, et ipse unus de confessoribus, fide quidem calidus et virtute robustus, sed minus Dominicâ lectione fundatus, quædam conatus est, imperiti jampridem se vulgi auctorem constituens, ut manu ejus scripti libelli

gregatim multis nomine Pauli darentur. Cypr. Ep. 27, [al.' 23] p. 52.

Per Solomonem Spiritus Sanctus ostendit et præcavit, dicens: Et si coram hominibus tormenta passi sunt, spes corum immortalitate plena est. [Sap. iii. 4.] Cypr. De Exhort, Mart. cap. 12. p. 182.

* Et ideo scriptura divina instruit, dicens: bona est oratio cum jejunio et eleemosynâ [Tob. xii. 9, 9.] De Or. Do. p. 153. f See Vol. i. ch. 38. num. xxiii. § See Vol. i. p. 358, and Euseb. H. B. iv. 26. h See Vol. i. ch. 38. num. xxvi. 1.

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agreement with Melito's. It appears from what we have observed from Africanus, and Origen, that it was generally well known among Christians of the eastern part of the world at least, that the scriptures of the Old Testament, or Jewish canon, were written in Hebrew; and that the books we now call apocryphal were not written in Hebrew, but in Greek; and that they were not received by the Jews as a part of their sacred scriptures. And that the Latin Christians, who lived in the western part of the Roman empire, had for the most part the like knowledge and sentiments upon this point with those in the east, may be argued from Rufinus, and Jerom; not to insist now upon any others. Rufinus, as formerly cited, assures us, that there weresome books, not reckoned canonical, but called by the ancients ecclesiastical: and of this last sort he says were the books called the Wisdom of Solomon, Ecclesiasticus, Tobit, Judith, and the Maccabees. He adds, that these were read in the churches, but no article of faith was to be taken from them: and he delivers this as the ancient belief of Christians. Jerom writes to the like purpose. He says that the book of Wisdom, Ecclesiasticus, Judith, Tobit, and the Maccabees, are not in the canon, but are to be reputed apocryphal. In another place he says again expressly, that the church reads Judith, Tobit, and the Maccabees, but does not receive them as canonical scriptures. These, he adds, and the book of Wisdom, and Ecclesiasticus likewise, may be read for the edification of the people, but no doctrine of religion can be proved by their authority. So write these two learned authors of the fourth century. And that Cyprian was exactly of the same judgment upon this point may be argued from a passage cited above; where, having quoted the book of Tobit, he shews that he did not desire the text alleged thence should be taken as a decisive proof of what he advanceth; and adds, that he should confirm what was said there by the testimony of truth, meaning the Acts of the apostles: which is enough to satisfy us that he really made a distinction, and that this distinction was well known, though it is not often expressly mentioned. Those books therefore of the Old Testament, which we call apocryphal, were quoted by way of illustration, but not as of authority, or alone decisive in any point of doctrine, unless confirmed by the inspiration of prophets or apostles. Mr. Marshall, in his notes upon St. Cyprian, has divers useful remarks upon the citations of the apocryphal scriptures found in our author.

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XIII. We have now seen in St. Cyprian a large canon of scripture; all the books of the New Testament commonly received by Christians at this present time, except the epistle to Philemon, (which may have been omitted for no other reason but that he had no particular occasion to quote it;) and the epistle to the Hebrews, and the epistle of St. James, and the second epistle of St. Peter, and the epistle of St. Jude. There is no particular citation of the third epistle of St. John; but, considering its shortness, and that the other two epistles of that apostle are expressly mentioned, there seems not to be any good reason for supposing it to have been rejected by this writer, or unknown to him. Excepting these few, all the other books of the New Testament have an ample testimony given them in the works of St. Cyprian; and they appear to have been esteemed inspired books, and writings of authority, the rule of faith and practice to all Christian people. Nor is there in this eminent and celebrated African bishop of the third century one quotation of any Christian spurious, or apocryphal scriptures.

anonpupa esse ponendum. Igitur Sapientia, quæ vulgo Salomonis inscribitur, et Jesu filii Syrach liber, Judith, et Tobias, et Pastor, non sunt in Canone. Præf. Hieron. de omnib. libr. V. T. Seu Præf. in libr. Reg.

'Sicut ergo Judith, et Tobit, et Maccabæorum libros legit quidem ecclesia, sed inter canonicas scripturâs non recipit: sic et hæc duo volumina legat ad ædificationem plebis, non ad auctoritatem ecclesiasticorum dogmatum confirmandam. Ejusd. Præf. in Libr. Salom. ad Chrom, et Heliod. 8 See p. 151.

See the title of apocryphal writings, &c. in the Table of matters, at the end of Mr. Marshall's St. Cyprian.

CHAP. XLV.

WRITINGS ASCRIBED TO ST. CYPRIAN, OR JOINED WITH HIS WORKS.

I. Pontius. II. An anonymous author concerning shews. III. Anonymous III. Anonymous author concerning discipline and the benefit of chastity. IV. Anonymous author of the praise of martyrdom. V. Anonymous author against the Novatian heretic. VI. Anonymous author concerning rebaptizing; or, of the baptism of heretics. VII. Anonymous author of a computation of Easter.

1.

I HAVE several times quoted The Life of St. Cyprian, written by his deacon Pontius, which is now usually prefixed to the works of that father. St. Jerom calls it an excellent performance. Rigaltius will scarce allow that it deserves to be reckoned a history, it is so defective and so rhetorical; it is however useful: and if Pontius was not a fine writer, he was a good man. We have no reason to question his being worthy of the confidence and friendship with which that eminent bishop honoured him. He triumphed in Cyprian's glorious martyrdom, though at the same time he was not a little grieved that he did not accompany him. He is said to have died a martyr; but there is scarce any good authority for that supposition. St. Jerom says nothing of it; nor has he mentioned any work of his, beside this one of Cyprian's Life and Passion, as he expressly calls it. This writer is placed by Cave at the year 251. Trithemius says that Pontius converted the two Philips, emperors of Rome, to the faith of Christ: but it is thought he confounds our Pontius, deacon of Cyprian and an African, with another of this name in Gaul, who is said to have suffered martyrdom in the time of Valerian and Gallienus; of whom there are Acts of martyrdom still extant, where that story is related: but Pagi has shewn that those Acts are not to be relied upon in that matter, as being the forgery of a late writer. And Tillemont' has been at the pains to demonstrate at large that they are good for nothing.

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Pontius, in his Life of Cyprian, has quoted the gospels of St. Matthew, St. Luke, the * first chapter in particular, and St. John, and several of St. Paul's epistles, and the book of the Acts of the apostles' expressly by that title. There is no necessity to be more particular here, since it may be relied upon, and taken for granted, that this deacon's canon was the same with his bishop's.

II. There are several treatises, which sometimes have been ascribed to St. Cyprian, but are now generally allowed by learned men not to be his. I shall here speak of four of them: Of shews; Of discipline and the benefit of chastity; Of the praise of martyrdom; Against the heretic Novatian, or, Against the Novatian heretic. Of the first two, and the last, Du Pin TM says, they are ancient and useful; that they appear to have been all three written by one and the same person, and that they might be reckoned pieces of St. Cyprian, if it were not for the difference of style; and that they are not ascribed to him in the manuscripts, but only in the

a Pontius, diaconus Cypriani, usque ad diem passionis ejus cum ipso exilium sustinens, egregium volumen vitæ et passionis Cypriani reliquit. De V. I. cap. 68.

Vita Cypriani, quæ fertur ab ejus diacono Pontio perscripta, rhetoricæ dictionis gratiam magis quam narrationis historicæ diligentiam præfert. Rigalt. Not. ad Cypr. Ep. 81, [al. 83] ed. Oxon. p. 238.

Inter gaudium passionis, et remanendi dolorem, in partes divisus animus, et angustum nimis pectus affectus duplices onerant. Dolebo, quod non comes fuerim? Sed illius victoria triumphanda est, De victoriâ triumphabe? Sed doleo, quod comes non sim?.... Multum, et nimis multum de glo. ria ejus exulto: plus tamen doleo, quod remansi. Pont. in fine.

Hic Pontius suâ mellifluâ prædicatione et industriâ duos Philippos imperatores ad Christum convertit, &c. Trithem. de Scr. Ec. cap. 42. p. 14. Ed, Fabr.

e. Vid. Fabric. ib. not. m.?

f Vid. Baron. Ann. 246. n. 9. Tillem. Persécution de l'église sous l'empereur Valérien. Art. 7. Mem. Ec. T. iv. P. i. p. 26, 27. Acta S. S. per Bolland. &c. ad diem. 14 Maii. Ruinart. Act. Mart. p. 215, not. 62. 8 Ap. Baluz. Miscell. l.ii. p. 124, &c. Pagi Crit. in Bar. 244. n. 6...

Not. 7. sur la persécution de Valérien. p. 336....340. M. E. T. iv. P. io d

*Sane et in scripturis tale aliquid invenio. Nam Zacharias sacerdos, promisso sibi per angelum filio, quia non crediderat, obmutuit: [Luc. i. 20 et 64.] Pont. p. 8.

Sed etsi în apostolorum Actis eunuchus ille describitur, quia toto corde crediderat, a Philippo statim tinctus; non est similis comparatio. Ibid. p. 2.

m. S. Cyprien. Bib!, des Aut. Ecc T. i. p. 172

printed editions. As I do not see any plain marks of these three pieces having one and the same author, I shall give a distinct account of all the four treatises just mentioned, according to the order they are placed in above, which is the same they have in the appendix to St. Cyprian's genuine works in the Oxford edition. Afterwards I shall make some extracts out of the book of an anonymous author, Concerning the rebaptizing of heretics: and lastly, out of a small piece, entitled, a Computation of Easter; all these being now usually joined in the volume of St. Cyprian's works.

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1. I begin with the piece, Of shews, which is called an epistle of an unknown author. It seems to have been written by a bishop, then unwillingly separated from his people, and who had not frequent opportunities of writing to them. Tillemont Tillemont says that, whoever was the author, it is an excellent work: that it was written in the times of heathenism, when exorcisms were frequent in the church, and whilst it was yet the custom to carry the eucharist home. That it was written in the time of heathenism, I think apparent from divers passages. This book is much commended by the Benedictine, who writes the life of St. Cyprian; but yet he does not allow it to be his: for though it has in it those marks of antiquity which have been observed by Tillemont, and though among the works ascribed to Cyprian, none resemble his style more than this, there is no notice at all taken of it by Pontius, and there is in it a difference of style, which may be perceived by all who are well acquainted with Cyprian's works.

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2. In this book there are few texts of scripture quoted; which is different from Cyprian's ordinary method, whose works abound with them. However, the author informs us that some at that time endeavoured to defend their practice of frequenting the theatre, by the apostle's allusions to the heathen games, referring particularly to 1 Cor. ix. 25, and Eph. vi. 12: he is likewise supposed to refer to Matt. xxvii. 52. He calls the scriptures of the New Testament * sacred writings, and divine scriptures, and " heavenly scriptures. He also shews his respect for these books by his indignation against those, who " pretended to justify their frequenting the public shews by the authority of the heavenly scriptures. And at the end of his book, or letter, he recommends to Christians, instead of attending the theatre, the study of the scriptures, after this manner; I say then, that a good Christian ought to employ himself in diligent reading the sacred scriptures; there he will find more worthy objects for the entertainment of his faith. and hope.'

n

3. So far of this book, which, though short, ought not to be reckoned unprofitable to us; and I hope it appears to deserve the account I have here given of it.

III. The second piece ascribed by some to Cyprian is entitled, Of discipline and the benefit of chastity in the Oxford and Benedictine editions it is called an epistle of an unknown author: the time of it too is uncertain: it is evident from the beginning of it that it was written by a bishop: I shall transcribe the words by and by. The learned Benedictine beforementioned says this piece is very ancient, and not unworthy of Cyprian himself; but the difference of style, and silence of Pontius about it, are good reasons why it ought not to be reckoned the

De Spectaculis. Epistola ignoti auctoris..

b Ut me satis contristat, et animum meum graviter affligit, cum nulla mihi scribendi ad vos porrigitur occasio, (detrimentum enim est meum vobiscum non colloqui,) ita nihil mihi tantam lætitiam hilaritatemque restituit, quam cum adest rursus occasio. p. 2. Ed. Ox.

• Mem. Ec. T. iv. St. Cyprien. art. 22. See also note xxviii. • Quod enim spectaculum sine idolo? quis ludus sine sacrificio quod certamen non consecratum mortuo? p. 3. a. vid. quæ sequuntur.

• Impudenter in ecclesiâ dæmonia exorcizat, quorum vọluptates in spectaculis laudat. p. 3. a.

Qui festinans ad spectaculum, dimissus, et adhuc gerens secum, ut assolet, eucharistiam inter corpora obscœna meretricum tulit. p. 3. b. m. 8 Vit. S. Cypr. sect. xxxv. Apostolus quoque dimicans cæstûs et dimicationis nostræ adversus spiritalia nequitiæ proponit certamen. Rursus de stadiis sumit exempla, coronæ quoque collocat præmia. Cur ergo homini Christiano fideli non liceat spectare quod licuit divinis literis scribere? p. 2. b. in.

i Considerabit etiam de sepulcris admirabiles ipsorum consummatorum jam vitas corporum redactas: [consumtorum

jam ad vitam corporum (animas) reductas. Baluz. p. 343.] p. 4. b. fin.

Præscribat igitur istis pudor, etiamsi non possunt sanctæ literæ. p. 2. b. f. Vid. supra h

See the next note.

"... tamen, quoniam non desunt vitiorum assertores blandi et indulgentes patroni, qui præstant vitiis auctoritatem, et, quod est deterius, censuram scripturarum cœlestium in advqcationem criminum convertunt,,.. Non pudet, non pudet, inquam, fideles homines et Christiani sibi nominis auctoritatem vindicantes, superstitiones vanas gentilium cum spectaculis mixtas de scripturis cœlestibus vindicare, et divinam auctoritatem idololatriæ conferre.... Hoc in loco non immerito dixerim, longe melius fuisse istis nullas literas nôsse, quam sic literas legere. p. 2. a. b. ed. Ox. Conf. ed. Baluz. p. 339.

Scripturis, inquam, sacris incumbat Christianus fidelis, et ibi inveniet condigna fidei spectacula.... Quam hoc decorum spectaculum, fratres, quam jucundum, quam necessarium! intueri semper spem suam, et oculos aperire ad salutem suam. p. 4. b. fin. "De Disciplinâ et bono Pudicitiæ.

↑ See below numb. vi.
Ubi supr. sect. 35.