office of Christ, who imitates what Christ did, and then he offers in the Church to God the Father a true and full sacrifice, if he beginneth to offer according as he sees Christ himself to have offered." 1

3. The bishop Cyprian offered sacrifice. Writing to Pope Cornelius in the name of a synod held at Carthage, and justifying himself in having granted peace to certain classes of penitents, he has the following passage :-“ We regret not to have given peace to such brave ones; rather it is the honour and glory of our episcopacy, to have given peace to martyrs; so that, priests as we are, who daily celebrate the sacrifices of God, we have prepared for Him hosts and victims."2 Speaking, in another letter, of the ordination of Celerinus, a lector, he makes a passing allusion to his uncle and other relatives, who had died for the faith in these times: "You remember that we offer sacrifice for them as often as we celebrate the sufferings and anniversary days of the martyrs." Rebuking Florentius Pupianus for his calumnious charges against himself, and his uncharitable criticisms of priests generally, he gives him the following severe lecture:-" Wherefore, brother, if you reflect on the Majesty of God who ordaineth priests, if you look to Christ, who by his will and authority, and by his presence, governeth the rulers and the Church with its rulers; if you form your estimate of the innocence of priests, not by human hatred, but by Divine discrimination; if you begin even at an advanced hour to do penance for your rashness, pride, and insolence; if you make full satisfaction to God and His Christ whom I serve, and to whom with pure and spotless mouth I unceasingly offer sacrifice, both in persecution and in peace, I may take account of your communication, still retaining respect and fear of the Divine indignation, so as first to consult my Lord, if by sign and warning he

1 Cypr. Ep. No. 14, p. 384 B, 385 c, 386 A, Curs. Compl. Patrol.: Paris, 1844.

2 Cypr. ad Cornelium Epistola Synodica, p. 857 a, tom. iii. ibid. 3 Cypr. Ep. xxxiv. ad Clerum et Plebem, p. 323 ▲, tom. iv. ibid.

allow peace to be given you and admission to the communion of his Church." 1

2

4. Sacrifice was offered for the martyrs in prison. Cyprian admonishes his priests and deacons to be cautious in their visits to those who are detained in prison for the faith. "Take counsel, and see that with moderation you may do this more safely, so that the priests also who offer' at the confessors' abode [apud confessores] may each alternate with a deacon; for the change of persons and alternation of visitors diminishes suspicion." He consoles Nemesianus and other persons under the special privations they were forced to endure. "But not even in this, beloved brother, can you experience any loss of religion or faith; that the liberty of offering and celebrating Divine sacrifices is not given to the priests: you celebrate, yes, and you offer to God a sacrifice, precious, glorious, and conducive to earn for you heavenly rewards, as the Divine Scripture announces, and says, 'A sacrifice to God is an afflicted spirit, a contrite and humbled heart, the Lord does not despise." " "And

5. To this sacrifice the greatest respect is due. when with the brethren we assemble together, and with the priest of God we celebrate Divine sacrifices, we ought to be observant of reverence and order." Cyprian gives instances of visible judgments inflicted upon persons who, with unworthy dispositions, presumed to approach and partake of the sacrifice. "But she who, grown up and of mature age, stole in secretly while we were sacrificing, receiving not food but a sword, and admitting, as it were, a deadly poison between her mouth and breast, began to be tortured and oppressed with mental agony.... And another, because he too dared, when defiled, to receive a part secretly with the rest, when sacrifice had been cele

1

Cypr. Ep. lxix. ad Flor. Pup. de Oblectatione, p. 406 в, 4071, Curs. Compl. Patrol.: Paris, 1844.

2 Cypr. Ep. iv. ad Presb. et Diacon. p. 231a, ibid.

3

Ep. lxxvii. ad Nemes. et Cæter. in Metallo. Constitut. p. 417,

4 Liber de Orat. Dominic. p. 522 a, ibid.

brated by the priest, was not able to eat and carry in his hand the Holy of the Lord." 1

Such is St. Cyprian's teaching: such are his views of the sacrifice of the last supper, and of the sacrifice of the Church of Africa in the third century. His doctrine is precisely that of the Catholic Church to-day. We are content with his testimony, though we might corroborate it by citing the words and sentiments of at least one other writer of great repute, who was almost a contemporary of his. But on a question of faith and discipline we need not go beyond the consistent and often-expressed' dicta' of a great and good bishop, who, having lived a model of Christian zeal and orthodoxy, laid down his life in testimony of the sincerity with which he adhered to the tradition of the universal Church. Such was Thascius Cyprian; and whoever will call in question his authority as a witness of the practice and belief of his age, will find it difficult to discover among the great and learned ones of the ancient Church a name that he may follow, or a teacher to whom he may commit his case, in the great controversy as to the apostolicity of Catholic doctrine.

1 Liber de Lapsis, p. 486 A B. Curs. Compl. Patrol.: Paris,

1844.

Þ

66

§ 1. Baptism.-Various controversies touching the sacrament of Baptism arose in the third age, and were maintained with spirit and even passion, as well between Catholic bishops as between the heretical leaders and the champions of orthodoxy. One point, however, appeared to be generally agreed upon, namely, that Baptism is necessary for salvation. Heretics admitted it-Catholics maintained it. If there was a voice of opposition raised from time to time, its murmurings were greeted with a storm of fierce and angry invective. Though," says Tertullian, "it be laid down eminently in the words of the Lord, who said, 'Unless one be born of water, he hath not life' (Joan. iii.), that without Baptism no one obtains salvation; there arise scrupulous, I should rather say, rash cavillings of individuals; how, according to that rule, did the Apostles attain salvation, whom, with the exception of Paul, we find not to have been baptized [tinctos] in the Lord." This objection, or, as he designates it, cavilling, excites the ire of Tertullian. The general doctrine of the absolute necessity of baptism is so clearly taught by the Redeemer, that he cannot hear a difficulty against it with patience. He therefore designates such difficulty a cavil, and those who raised it inconsiderate and rash. After all, it was only a difficulty, and not a positive objection to the doctrine. If his language in speaking of its movers is strong, it becomes positively abusive, when he comes to argue with outspoken and positive opponents. "Wherefore here," he says, "these most infamous men call forth questions. So,

1 Tertul. Lib. de Bap., cap. xii. F. p. 1213, Curs. Compl. Patrol., series 1ma, tom. i.: Paris, 1844.

say they, for whom faith is sufficient baptism is not necessary, for, by no sacrament of water, but of faith, Abraham pleased God (Gen. xv.)." Having thus stamped them with a character of insincerity and profanity, he proceeds to reply to their objection: "In times past salvation may have been attainable by faith merely, before the passion and resurrection of the Lord. But when faith received an augmentation by (the necessity of) believing in the nativity, passion, and resurrection of Him, there was adjoined to the symbol [sacramento] an amplification, the sealing of baptism, the garb, as it were, of faith, which before was nude and powerless without its law. For the law of baptizing [tingendi] was imposed, and the form prescribed. Go, said he, teach nations, baptizing [tingentes] them in the name of the Father and Son and Holy Ghost (Matt. xxviii. 19). The decree appended to this law, unless one be born again of water and the spirit, he shall not enter the kingdom of heaven (Joan. iii. 5), united faith to the necessity of baptism. Wherefore, henceforth all believers were baptized." It is worth while to observe that Tertullian here uses the same passages of Scripture to evince the necessity of baptism which have been employed in the first part of this work, and which are commonly cited at the present day in the schools of Catholic divinity.

So far his teaching has been speculative. In theory baptism was essential; in practice it was administered as a matter of course to all who were aggregated to the body of the faithful. There are several passages in his writings in which he refers to the baptismal rite as one he had received in common with all who professed the Christian faith. Thus, in his "Liber de Spectaculis," he argues against Christians frequenting the public games, as follows:-We are baptized. In baptism we renounced the works of the devil. These games are the works of the

1 Tertul. Lib. de Bap., cap. xiii. p. 1214, Curs. Compl. Patrol., series 1ma, tom. i.: Paris, 1844.

2 Ibid.