The Epistles of Cyprian · Part 2

2. Relying, therefore, upon your love and your piety, which I have abundantly known, in this letter I both exhort and command you, that those of you whose presence there is least suspicious and least perilous, should in my stead discharge my duty, in respect of doing those things which are required for the religious administration. In the meantime let the poor be taken care of as much and as well as possible; but especially those who have stood with unshaken faith and have not forsaken Christ's flock, that, by your diligence, means be supplied to them to enable them to bear their poverty, so that what the troublous time has not effected in respect of their faith, may not be accomplished by want in respect of their afflictions. Let a more earnest care, moreover, be bestowed upon the glorious confessors. And although I know that very many of those have been maintained by the vow and by the love of the brethren, yet if there be any who are in want either of clothing or maintenance, let them be supplied, with whatever things are necessary, as I formerly wrote to you, while they were still kept in prison,--only let them know from you and be instructed, and learn what, according to the authority of Scripture, the discipline of the Church requires of them, that they ought to be humble and modest and peaceable, that they should maintain the honour of their name, so that those who have achieved glory by what they have testified, may achieve glory also by their characters, and in all things seeking the Lord's approval, may show themselves worthy, in consummation of their praise, to attain a heavenly crown. For there remains more than what is yet seen to be accomplished, since it is written "Praise not any man before his death;" and again, "Be thou faithful unto death, and I will give thee a crown of life." And the Lord also says, "He that endureth to the end, the same shall be saved." Let them imitate the Lord, who at the very time of His passion was not more proud, but more humble. For then He washed His disciples' feet, saying, "If I, your Lord and Master, have washed your feet, ye ought also to wash one another's feet. For I have given you an example, that ye should do as I have done to you." Let them also follow the example of the Apostle Paul, who, after often-repeated imprisonment, after scourging, after exposures to wild beasts, in everything continued meek and humble; and even after his rapture to the third heaven and paradise, he did not proudly arrogate anything to himself when he said, "Neither did we eat any man's bread for nought, but wrought with labour and travail night and day, that we might not be chargeable to any of you."

3. These several matters, I pray you, suggest to our brethren. And as "he who humbleth himself shall be exalted," now is the time when they should rather fear the ensnaring adversary, who more eagerly attacks the man that is strongest, and becoming more virulent, for the very reason that he is conquered, strives to overcome his conqueror. The Lord grant that I may soon both see them again, and by salutary exhortation may establish their minds to preserve their glory. For I am grieved when I hear that some of them run about wickedly and proudly, and give themselves up to follies or to discords; that members of Christ, and even members that have confessed Christ, are defiled by unlawful concubinage, and cannot be ruled either by deacons or by presbyters, but cause that, by the wicked and evil characters of a few, the honourable glories of many and good confessors are tarnished; whom they ought to fear, lest, being condemned by their testimony and judgment, they be excluded from their fellowship. That, finally, is the illustrious and true confessor, concerning whom afterwards the Church does not blush, but boasts.

4. In respect of that which our fellow-presbyters, Donatus and Fortunatus, Novatus and Gordius, wrote to me, I have not been able to reply by myself, since, from the first commencement of my episcopacy, I made up my mind to do nothing on my own private opinion, without your advice and without the consent of the people. But as soon as, by the grace of God, I shall have come to you, then we will discuss in common, as our respective dignity requires, those things which either have been or are to be done. I bid you, brethren beloved and dearly longed-for, ever heartily farewell, and be mindful of me. Greet the brotherhood that is with you earnestly from me, and tell them to remember me. Farewell.

Epistle VI.

To Rogatianus the Presbyter, and the Other Confessors. a.d. 250.

Argument.--He Exhorts Rogatianus and the Other Confessors to Maintain Discipline, that None Who Had Confessed Christ in Word Should Seem to Deny Him in Deed; Casually Rebuking Some of Them, Who, Being Exiled on Account of the Faith, Were Not Afraid to Return Unbidden into Their Country.

1. Cyprian to the presbyter Rogatianus, and to the other confessors, his brethren, greeting. I had both heretofore, dearly beloved and bravest brethren, sent you a letter, in which I congratulated your faith and virtue with exulting words, and now my voice has no other object, first of all, than with joyous mind, repeatedly and always to announce the glory of your name. For what can I wish greater or better in my prayers than to see the flock of Christ enlightened by the honour of your confession? For although all the brethren ought to rejoice in this, yet, in the common gladness, the share of the bishop is the greatest. For the glory of the Church is the glory of the bishop. In proportion as we grieve over those whom a hostile persecution has cast down, in the same proportion we rejoice over you whom the devil has not been able to overcome.

2. Yet I exhort you by our common faith, by the true and simple love of my heart towards you, that, having overcome the adversary in this first encounter, you should hold fast your glory with a brave and persevering virtue. We are still in the world; we are still placed in the battle-field; we fight daily for our lives. Care must be taken, that after such beginnings as these there should also come an increase, and that what you have begun to be with such a blessed commencement should be consummated in you. It is a slight thing to have been able to attain anything; it is more to be able to keep what you have attained; even as faith itself and saving birth makes alive, not by being received, but by being preserved. Nor is it actually the attainment, but the perfecting, that keeps a man for God. The Lord taught this in His instruction when He said, "Behold, thou art made whole; sin no more, lest a worse thing come unto thee." Conceive of Him as saying this also to His confessor, "Lo thou art made a confessor; sin no more, lest a worse thing come unto thee." Solomon also, and Saul, and many others, so long as they walked in the Lord's ways, were able to keep the grace given to them. When the discipline of the Lord was forsaken by them, grace also forsook them.

3. We must persevere in the straight and narrow road of praise and glory; and since peacefulness and humility and the tranquillity of a good life is fitting for all Christians, according to the word of the Lord, who looks to none other man than "to him that is poor and of a contrite spirit, and that trembleth at" His word, it the more behoves you confessors, who have been made an example to the rest of the brethren, to observe and fulfil this, as being those whose characters should provoke to imitation the life and conduct of all. For as the Jews were alienated from God, as those on whose account "the name of God is blasphemed among the Gentiles," so on the other hand those are dear to God through whose conformity to discipline the name of God is declared with a testimony of praise, as it is written, the Lord Himself forewarning and saying, "Let your light so shine before men that they may see your good works and glorify your Father which is in heaven." And Paul the apostle says, "Shine as lights in the world." And similarly Peter exhorts: "As strangers," says he, "and pilgrims, abstain from fleshly lusts, which war against the soul, having your conversation honest among the Gentiles; that whereas they speak against you as evil-doers, they may by your good works, which they shall behold, glorify the Lord." This, indeed, the greatest part of you, I rejoice to say, are careful for; and, made better by the honour of your confession itself, guard and preserve its glory by tranquil and virtuous lives.

4. But I hear that some infect your number, and destroy the praise of a distinguished name by their corrupt conversation; whom you yourselves, even as being lovers and guardians of your own praise, should rebuke and check and correct. For what a disgrace is suffered by your name, when one spends his days in intoxication and debauchery, another returns to that country whence he was banished, to perish when arrested, not now as being a Christian, but as being a criminal! I hear that some are puffed up and are arrogant, although it is written, "Be not high-minded, but fear: for if God spared not the natural branches, take heed lest He also spare not thee." Our Lord "was led as a sheep to the slaughter; and as a lamb before her shearers is dumb, so He opened not His mouth." "I am not rebellious," says He, "neither do I gainsay. I gave my back to the smiters, and my cheeks to the palms of their hands. I hid not my face from the filthiness of spitting." And dares any one now, who lives by and in this very One, lift up himself and be haughty, forgetful, as well of the deeds which He did, as of the commands which He left to us either by Himself or by His apostles? But if "the servant is not greater than his Lord," let those who follow the Lord humbly and peacefully and silently tread in His steps, since the lower one is, the more exalted he may become; as says the Lord, "He that is least among you, the same shall be great."

5. What, then, is that--how execrable should it appear to you--which I have learnt with extreme anguish and grief of mind, to wit, that there are not wanting those who defile the temples of God, and the members sanctified after confession and made glorious, with a disgraceful and infamous concubinage, associating their beds promiscuously with women's! In which, even if there be no pollution of their conscience, there is a great guilt in this very thing, that by their offence originate examples for the ruin of others. There ought also to be no contentions and emulations among you, since the Lord left to us His peace, and it is written, "Thou shalt love thy neighbour as thyself." "But if ye bite and find fault with one another, take heed that ye be not consumed one of another." From abuse and revilings also I entreat you to abstain, for "revilers do not attain the kingdom of God;" and the tongue which has confessed Christ should be preserved sound and pure with its honour. For he who, according to Christ's precept, speaks things peaceable and good and just, daily confesses Christ. We had renounced the world when we were baptized; but we have now indeed renounced the world when tried and approved by God, we leave all that we have, and have followed the Lord, and stand and live in His faith and fear.

6. Let us confirm one another by mutual exhortations, and let us more and more go forward in the Lord; so that when of His mercy He shall have made that peace which He promises to give, we may return to the Church new and almost changed men, and may be received, whether by our brethren or by the heathen, in all things corrected and renewed for the better; and those who formerly admired our glory in our courage may now admire the discipline in our lives. I bid you, beloved brethren, ever heartily farewell; and be mindful of me.

Epistle VII.

To the Clergy, Concerning Prayer to God.

Argument.--The Argument of the Present Epistle is Nearly the Same as that of the Two Preceding, Except that He Exhorts in This to Diligent Prayer.

1. Cyprian to the presbyters and deacons, his brethren, greeting. Although I know, brethren beloved, that from the fear which we all of us owe to God, you also are instantly urgent in continual petitions and earnest prayers to Him, still I myself remind your religious anxiety, that in order to appease and entreat the Lord, we must lament not only in words, but also with fastings and with tears, and with every kind of urgency. For we must perceive and confess that the so disordered ruin arising from that affliction, which has in a great measure laid waste, and is even still laying waste, our flock, has visited us according to our sins, in that we do not keep the way of the Lord, nor observe the heavenly commandments given to us for our salvation. Our Lord did the will of His Father, and we do not do the will of our Lord; eager about our patrimony and our gain, seeking to satisfy our pride, yielding ourselves wholly to emulation and to strife, careless of simplicity and faith, renouncing the world in words only, and not in deeds, every one of us pleasing himself, and displeasing all others, --therefore we are smitten as we deserve, since it is written: "And that servant, which knoweth his master's will, and has not obeyed his will, shall be beaten with many stripes." But what stripes, what blows, do we not deserve, when even confessors, who ought to be an example of virtuous life to others, do not maintain discipline? Therefore, while an inflated and immodest boastfulness about their own confession excessively elates some, tortures come upon them, and tortures without any cessation of the tormentor, without any end of condemnation, without any comfort of death,--tortures which do not easily let them pass to the crown, but wrench them on the rack until they cause them to abandon their faith, unless some one taken away by the divine compassion should depart in the very midst of the torments, gaining glory not by the cessation of his torture, but by the quickness of his death.

2. These things we suffer by our own fault and our own deserving, even as the divine judgment has forewarned us, saying, "If they forsake my law and walk not in my judgments, if they profane my statutes and keep not my commandments, then will I visit their transgressions with the rod, and their iniquities with stripes." It is for this reason that we feel the rods and the stripes, because we neither please God with good deeds nor atone for our sins. Let us of our inmost heart and of our entire mind ask for God's mercy, because He Himself also adds, saying, "Nevertheless my loving-kindness will I not scatter away from them." Let us ask, and we shall receive; and if there be delay and tardiness in our receiving, since we have grievously offended, let us knock, because "to him that knocketh also it shall be opened," if only our prayers, our groanings, and our tears, knock at the door; and with these we must be urgent and persevering, even although prayer be offered with one mind.

3. For,--which the more induced and constrained me to write this letter to you,--you ought to know (since the Lord has condescended to show and to reveal it) that it was said in a vision, "Ask, and ye shall obtain." Then, afterwards, that the attending people were bidden to pray for certain persons pointed out to them, but that in their petitions there were dissonant voices, and wills disagreeing, and that this excessively displeased Him who had said, "Ask, and ye shall obtain," because the disagreement of the people was out of harmony, and there was not a consent of the brethren one and simple, and a united concord; since it is written, "God who maketh men to be of one mind in a house;" and we read in the Acts of the Apostles, "And the multitude of them that believed were of one heart and of one soul." And the Lord has bidden us with His own voice, saying, "This is my command, that ye love one another." And again, "I say unto you, that if two of you shall agree on earth as touching anything that you shall ask, it shall be done for you of my Father which is in heaven." But if two of one mind can do so much, what might be effected if the unanimity prevailed among all? But if, according to the peace which our Lord gave us, there were agreement among all brethren, we should before this have obtained from the divine mercy what we seek; nor should we be wavering so long in this peril of our salvation and our faith. Yes, truly, and these evils would not have come upon the brethren, if the brotherhood had been animated with one spirit.

4. For there also was shown that there sate the father of a family, a young man also being seated at his right hand, who, anxious and somewhat sad with a kind of indignation, holding his chin in his right hand, occupied his place with a sorrowful look. But another standing on the left hand, bore a net, which he threatened to throw, in order to catch the people standing round. And when he who saw marvelled what this could be, it was told him that the youth who was thus sitting on the right hand was saddened and grieved because his commandments were not observed; but that he on the left was exultant because an opportunity was afforded him of receiving from the father of the family the power of destroying. This was shown long before the tempest of this devastation arose. And we have seen that which had been shown fulfilled; that while we despise the commandments of the Lord, while we do not keep the salutary ordinances of the law that He has given, the enemy was receiving a power of doing mischief, and was overwhelming, by the cast of his net, those who were imperfectly armed and too careless to resist.

5. Let us urgently pray and groan with continual petitions. For know, beloved brethren, that I was not long ago reproached with this also in a vision, that we were sleepy in our prayers, and did not pray with watchfulness; and undoubtedly God, who "rebukes whom He loves," when He rebukes, rebukes that He may amend, amends that He may preserve. Let us therefore strike off and break away from the bonds of sleep, and pray with urgency and watchfulness, as the Apostle Paul bids us, saying, "Continue in prayer, and watch in the same." For the apostles also ceased not to pray day and night; and the Lord also Himself, the teacher of our discipline, and the way of our example, frequently and watchfully prayed, as we read in the Gospel: "He went out into a mountain to pray, and continued all night in prayer to God." And assuredly what He prayed for, He prayed for on our behalf, since He was not a sinner, but bore the sins of others. But He so prayed for us, that in another place we read, "And the Lord said to Peter, Behold, Satan has desired to sift you as wheat: but I have prayed for thee, that thy faith fail not." But if for us and for our sins He both laboured and watched and prayed, how much more ought we to be instant in prayers; and, first of all, to pray and to entreat the Lord Himself, and then through Him, to make satisfaction to God the Father! We have an advocate and an intercessor for our sins, Jesus Christ the Lord and our God, if only we repent of our sins past, and confess and acknowledge our sins, whereby we now offend the Lord, and for the time to come engage to walk in His ways, and to fear His commandments. The Father corrects and protects us, if we still stand fast in the faith both in afflictions and perplexities, that is to say, cling closely to His Christ; as it is written, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine or nakedness, or peril, or sword?" None of these things can separate believers, nothing can tear away those who are clinging to His body and blood. Persecution of that kind is an examination and searching out of the heart. God wills us to be sifted and proved, as He has always proved His people; and yet in His trials help has never at any time been wanting to believers.

6. Finally, to the very least of His servants although placed among very many sins, and unworthy of His condescension, yet He has condescended of His goodness towards us to command: "Tell him," said He, "to be safe, because peace is coming; but that, in the meantime, there is a little delay, that some who still remain may be proved." But we are admonished by these divine condescensions both concerning a spare diet and a temperate use of drink; to wit, lest worldly enticement should enervate the breast now elevated with celestial vigour, or lest the mind, weighed down by too abundant feasting, should be less watchful unto prayers and supplication.

7. It was my duty not to conceal these special matters, nor to hide them alone in my own consciousness,--matters by which each one of us may be both instructed and guided. And do not you for your part keep this letter concealed among yourselves, but let the brethren have it to read. For it is the part of one who desires that his brother should not be warned and instructed, to intercept those words with which the Lord condescends to admonish and instruct us. Let them know that we are proved by our Lord, and let them never fail of that faith whereby we have once believed in Him, under the conflict of this present affliction. Let each one, acknowledging his own sins, even now put off the conversation of the old man. "For no man who looks back as he putteth his hand to the plough is fit for the kingdom of God." And, finally, Lot's wife, who, when she was delivered, looked back in defiance of the commandment, lost the benefit of her escape. Let us look not to things which are behind, whither the devil calls us back, but to things which are before, whither Christ calls us. Let us lift up our eyes to heaven, lest the earth with its delights and enticements deceive us. Let each one of us pray God not for himself only, but for all the brethren, even as the Lord has taught us to pray, when He bids to each one, not private prayer, but enjoined them, when they prayed, to pray for all in common prayer and concordant supplication. If the Lord shall behold us humble and peaceable; if He shall see us joined one with another; if He shall see us fearful concerning His anger; if corrected and amended by the present tribulation, He will maintain us safe from the disturbances of the enemy. Discipline hath preceded; pardon also shall follow.

8. Let us only, without ceasing to ask, and with full faith that we shall receive, in simplicity and unanimity beseech the Lord, entreating not only with groaning but with tears, as it behoves those to entreat who are situated between the ruins of those who wail, and the remnants of those who fear; between the manifold slaughter of the yielding, and the little firmness of those who still stand. Let us ask that peace may be soon restored; that we may be quickly helped in our concealments and our dangers; that those things may be fulfilled which the Lord deigns to show to his servants,--the restoration of the Church, the security of our salvation; after the rains, serenity; after the darkness, light; after the storms and whirlwinds, a peaceful calm; the affectionate aids of paternal love, the accustomed grandeurs of the divine majesty whereby both the blasphemy of persecutors may be restrained, the repentance of the lapsed renewed, and the stedfast faith of the persevering may glory. I bid you, beloved brethren, ever heartily farewell; and have me in remembrance. Salute the brotherhood in my name; and remind them to remember me. Farewell.

Epistle VIII.

To the Martyrs and Confessors.

Argument.--Cyprian, Commending the African Martyrs Marvellously for Their Constancy, Urges Them to Perseverance by the Example of Their Colleague Mappalicus.

Cyprian to the martyrs and confessors in Christ our Lord and in God the Father, everlasting salvation. I gladly rejoice and am thankful, most brave and blessed brethren, at hearing of your faith and virtue, wherein the Church, our Mother, glories. Lately, indeed, she gloried, when, in consequence of an enduring confession, that punishment was undergone which drove the confessors of Christ into exile; yet the present confession is so much the more illustrious and greater in honour as it is braver in suffering. The combat has increased, and the glory of the combatants has increased also. Nor were you kept back from the struggle by fear of tortures, but by the very tortures themselves you were more and more stimulated to the conflict; bravely and firmly you have returned with ready devotion, to contend in the extremest contest. Of you I find that some are already crowned, while some are even now within reach of the crown of victory; but all whom the danger has shut up in a glorious company are animated to carry on the struggle with an equal and common warmth of virtue, as it behoves the soldiers of Christ in the divine camp: that no allurements may deceive the incorruptible stedfastness of your faith, no threats terrify you, no sufferings or tortures overcome you, because "greater is He that is in us, than he that is in the world;" nor is the earthly punishment able to do more towards casting down, than is the divine protection towards lifting up. This truth is proved by the glorious struggle of the brethren, who, having become leaders to the rest in overcoming their tortures, afforded an example of virtue and faith, contending in the strife, until the strife yielded, being overcome. With what praises can I commend you, most courageous brethren? With what vocal proclamation can I extol the strength of your heart and the perseverance of your faith? You have borne the sharpest examination by torture, even unto the glorious consummation, and have not yielded to sufferings, but rather the sufferings have given way to you. The end of torments, which the tortures themselves did not give, the crown has given. The examination by torture waxing severer, continued for a long time to this result, not to overthrow the stedfast faith, but to send the men of God more quickly to the Lord. The multitude of those who were present saw with admiration the heavenly contest,--the contest of God, the spiritual contest, the battle of Christ,--saw that His servants stood with free voice, with unyielding mind, with divine virtue--bare, indeed, of weapons of this world, but believing and armed with the weapons of faith. The tortured stood more brave than the torturers; and the limbs, beaten and torn as they were, overcame the hooks that bent and tore them. The scourge, often repeated with all its rage, could not conquer invincible faith, even although the membrane which enclosed the entrails were broken, and it was no longer the limbs but the wounds of the servants of God that were tortured. Blood was flowing which might quench the blaze of persecution, which might subdue the flames of Gehenna with its glorious gore. Oh, what a spectacle was that to the Lord,--how sublime, how great, how acceptable to the eyes of God in the allegiance and devotion of His soldiers! As it is written in the Psalms, when the Holy Spirit at once speaks to us and warns us: "Precious in the sight of the Lord is the death of His saints." Precious is the death which has bought immortality at the cost of its blood, which has received the crown from the consummation of its virtues. How did Christ rejoice therein! How willingly did He both fight and conquer in such servants of His, as the protector of their faith, and giving to believers as much as he who taketh believes that he receives! He was present at His own contest; He lifted up, strengthened, animated the champions and assertors of His name. And He who once conquered death on our behalf, always conquers it in us. "When they," says He, "deliver you up, take no thought what ye shall speak: for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you." The present struggle has afforded a proof of this saying. A voice filled with the Holy Spirit broke forth from the martyr's mouth when the most blessed Mappalicus said to the proconsul in the midst of his torments, "You shall see a contest to-morrow." And that which he said with the testimony of virtue and faith, the Lord fulfilled. A heavenly contest was exhibited, and the servant of God was crowned in the struggle of the promised fight. This is the contest which the prophet Isaiah of old predicted, saying, "It shall be no light contest for you with men, since God appoints the struggle." And in order to show what this struggle would be, he added the words, "Behold, a virgin shall conceive and bear a son, and ye shall call His name Emmanuel." This is the struggle of our faith in which we engage, in which we conquer, in which we are crowned. This is the struggle which the blessed Apostle Paul has shown to us, in which it behoves us to run and to attain the crown of glory. "Do ye not know," says he, "that they which run in a race, run all indeed, but one receiveth the prize? So run that ye may obtain." "Now they do it that they may receive a corruptible crown, but we an incorruptible." Moreover, setting forth his own struggle, and declaring that he himself should soon be a sacrifice for the Lord's sake, he says, "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 my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love His appearing." This fight, therefore, predicted of old by the prophets, begun by the Lord, waged by the apostles, Mappalicus promised again to the proconsul in his own name and that of his colleagues. Nor did the faithful voice deceive in his promise; he exhibited the fight to which he had pledged himself, and he received the reward which he deserved. I not only beseech but exhort the rest of you, that you all should follow that martyr now most blessed, and the other partners of that engagement,--soldiers and comrades, stedfast in faith, patient in suffering, victors in tortures,--that those who are united at once by the bond of confession, and the entertainment of a dungeon, may also be united in the consummation of their virtue and a celestial crown; that you by your joy may dry the tears of our Mother, the Church, who mourns over the wreck and death of very many; and that you may confirm, by the provocation of your example, the stedfastness of others who stand also. If the battle shall call you out, if the day of your contest shall come engage bravely, fight with constancy, as knowing that you are fighting under the eyes of a present Lord, that you are attaining by the confession of His name to His own glory; who is not such a one as that He only looks on His servants, but He Himself also wrestles in us, Himself is engaged,--Himself also in the struggles of our conflict not only crowns, but is crowned. But if before the day of your contest, of the mercy of God, peace shall supervene, let there still remain to you the sound will and the glorious conscience. Nor let any one of you be saddened as if he were inferior to those who before you have suffered tortures, have overcome the world and trodden it under foot, and so have come to the Lord by a glorious road. For the Lord is the "searcher out of the reins and the hearts." He looks through secret things, and beholds that which is concealed. In order to merit the crown from Him, His own testimony alone is sufficient, who will judge us. Therefore, beloved brethren, either case is equally lofty and illustrious,--the former more secure, to wit, to hasten to the Lord with the consummation of our victory,--the latter more joyous; a leave of absence, after glory, being received to flourish in the praises of the Church. O blessed Church of ours, which the honour of the divine condescension illuminates, which in our own times the glorious blood of martyrs renders illustrious! She was white before in the works of the brethren; now she has become purple in the blood of the martyrs. Among her flowers are wanting neither roses nor lilies. Now let each one strive for the largest dignity of either honour. Let them receive crowns, either white, as of labours, or of purple, as of suffering. In the heavenly camp both peace and strife have their own flowers, with which the soldier of Christ may be crowned for glory. I bid you, most brave and beloved brethren, always heartily farewell in the Lord; and have me in remembrance. Fare ye well.

Epistle IX.

To the Clergy, Concerning Certain Presbyters Who Had Rashly Granted Peace to the Lapsed Before the Persecution Had Been Appeased, and Without the Privity of the Bishops.

Argument.--The Argument of This Epistle is Contained in the Following Words of the XIV^th Epistle:--"To the Presbyters and Deacons," He Says, "Was Not Wanting the Vigour of the Priesthood, So that Some, Too Little Mindful of Discipline, and Hasty with a Rash Precipitation, Who Had Already Begun to Communicate with the Lapsed, Were Checked."

1. Cyprian to the presbyters and deacons, his brethren, greeting. I have long been patient, beloved brethren, hoping that my forbearing silence would avail to quietness. But since the unreasonable and reckless presumption of some is seeking by its boldness to disturb both the honour of the martyrs, and the modesty of the confessors, and the tranquility of the whole people, it behoves me no longer to keep silence, lest too much reticence should issue in danger both to the people and to ourselves. For what danger ought we not to fear from the Lord's displeasure, when some of the presbyters, remembering neither the Gospel nor their own place, and, moreover, considering neither the Lord's future judgment nor the bishop now placed over them, claim to themselves entire authority, --a thing which was never in any wise done under our predecessors,--with discredit and contempt of the bishop?

2. And I wish, if it could be so without the sacrifice of our brethren's safety, that they could make good their claim to all things; I could dissemble and bear the discredit of my episcopal authority, as I always have dissembled and borne it. But it is not now the occasion for dissimulating when our brotherhood is deceived by some of you, who, while without the means of restoring salvation they desire to please, become a still greater stumbling-block to the lapsed. For that it is a very great crime which persecution has compelled to be committed, they themselves know who have committed it; since our Lord and Judge has said, "Whosoever shall confess me before men, him will I also confess before my Father which is in heaven; but whosoever shall deny me, him will I also deny." And again He has said, "All sins shall be forgiven unto the sons of men, and blasphemies; but he that shall blaspheme against the Holy Ghost shall not have forgiveness, but is guilty of eternal sin." Also the blessed apostle has said, "Ye cannot drink the cup of the Lord and the cup of devils; ye cannot be partakers of the Lord's table and of the table of devils." He who withholds these words from our brethren deceives them, wretched that they are; so that they who truly repenting might satisfy God, both as the Father and as merciful, with their prayers and works, are seduced more deeply to perish; and they who might raise themselves up fall the more deeply. For although in smaller sins sinners may do penance for a set time, and according to the rules of discipline come to public confession, and by imposition of the hand of the bishop and clergy receive the right of communion: now with their time still unfulfilled, while persecution is still raging, while the peace of the Church itself is not yet restored, they are admitted to communion, and their name is presented; and while the penitence is not yet performed, confession is not yet made, the hands of the bishop and clergy are not yet laid upon them, the eucharist is given to them; although it is written, "Whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."

3. But now they are not guilty who so little observe the law of Scripture; but they will be guilty who are in office and do not suggest these things to brethren, so that, being instructed by those placed above them, they may do all things with the fear of God, and with the observance given and prescribed by Him. Then, moreover, they lay the blessed martyrs open to ill-will, and involve the glorious servants of God with the priest of God; so that although they, mindful of my place, have directed letters to me, and have asked that their wishes should then be examined, and peace granted them,--when our Mother, the Church herself, should first have received peace for the Lord's mercy, and the divine protection, have brought me back to His Church,--yet these, disregarding the honour which the blessed martyrs with the confessors maintain for me, despising the Lord's law and that observance, which the same martyrs and confessors bid to be maintained, before the fear of persecution is quenched, before my return, almost even before the departure of the martyrs, communicate with the lapsed, and offer and give them the eucharist: when even if the martyrs, in the heat of their glory, were to consider less carefully the Scriptures, and to desire anything more, they should be admonished by the presbyters' and deacons' suggestions, as was always done in time past.

4. For this reason the divine rebuke does not cease to chastise us night nor day. For besides the visions of the night, by day also, the innocent age of boys is among us filled with the Holy Spirit, seeing in an ecstasy with their eyes, and hearing and speaking those things whereby the Lord condescends to warn and instruct us. And you shall hear all things when the Lord, who bade me withdraw, shall bring me back again to you. In the meanwhile, let those certain ones among you who are rash and incautious and boastful, and who do not regard man, at least fear God, knowing that, if they shall persevere still in the same course, I shall use that power of admonition which the Lord bids me use; so that they may meanwhile be withheld from offering, and have to plead their cause both before me and before the confessors themselves and before the whole people, when, with God's permission, we begin to be gathered together once more into the bosom of the Church, our Mother. Concerning this matter, I have written to the martyrs and confessors, and to the people, letters; both of which I have bidden to be read to you. I wish you, dearly beloved brethren and earnestly longed-for, ever heartily farewell in the Lord; and have me in remembrance. Fare ye well.

Epistle X.

To the Martyrs and Confessors Who Sought that Peace Should Be Granted to the Lapsed.

Argument.--The Occasion of This Letter is Given Below in Epistle XIV. As Follows:--"When I Found that Those Who Had Polluted Their Hands and Mouths with Sacrilegious Contact, or Had No Less Infected Their Conscience with Wicked Certificates," Etc.

1. Cyprian to the martyrs and confessors, his beloved brethren, greeting. The anxiety of my situation and the fear of the Lord constrain me, my brave and beloved brethren, to admonish you in my letters, that those who so devotedly and bravely maintain the faith of the Lord should also maintain the law and discipline of the Lord. For while it behoves all Christ's soldiers to keep the precepts of their commander; to you it is more especially fitting that you should obey His precepts, inasmuch as you have been made an example to others, both of valour and of the fear of God. And I had indeed believed that the presbyters and deacons who are there present with you would admonish and instruct you more fully concerning the law of the Gospel, as was the case always in time past under my predecessors; so that the deacons passing in and out of the prison controlled the wishes of the martyrs by their counsels, and by the Scripture precepts. But now, with great sorrow of mind, I gather that not only the divine precepts are not suggested to you by them, but that they are even rather restrained, so that those things which are done by you yourselves, both in respect of God with caution, and in respect of God's priest with honour, are relaxed by certain presbyters, who consider neither the fear of God nor the honour of the bishop. Although you sent letters to me in which you ask that your wishes should be examined, and that peace should be granted to certain of the lapsed as soon as with the end of the persecution we should have begun to meet with our clergy, and to be gathered together once more; those presbyters, contrary to the Gospel law, contrary also to your respectful petition, before penitence was fulfilled, before confession even of the gravest and most heinous sin was made, before hands were placed upon the repentant by the bishops and clergy, dare to offer on their behalf, and to give them the eucharist, that is, to profane the sacred body of the Lord, although it is written, "Whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."

2. And to the lapsed indeed pardon may be granted in respect of this thing. For what dead person would not hasten to be made alive? Who would not be eager to attain to his own salvation? But it is the duty of those placed over them to keep the ordinance, and to instruct those that are either hurrying or ignorant, that those who ought to be shepherds of the sheep may not become their butchers. For to concede those things which tend to destruction is to deceive. Nor is the lapsed raised in this manner, but, by offending God, he is more urged on to ruin. Let them learn, therefore, even from you, what they ought to have taught; let them reserve your petitions and wishes for the bishops, and let them wait for ripe and peaceable times to give peace at your requests. The first thing is, that the Mother should first receive peace from the Lord, and then, in accordance with your wishes, that the peace of her children should be considered.

3. And since I hear, most brave and beloved brethren, that you are pressed by the shamelessness of some, and that your modesty suffers violence; I beg you with what entreaties I may, that, as mindful of the Gospel, and considering what and what sort of things in past time your predecessors the martyrs conceded, how careful they were in all respects, you also should anxiously and cautiously weigh the wishes of those who petition you, since, as friends of the Lord, and hereafter to exercise judgment with Him, you must inspect both the conduct and the doings and the deserts of each one. You must consider also the kinds and qualities of their sins, lest, in the event of anything being abruptly and unworthily either promised by you or done by me, our Church should begin to blush, even before the very Gentiles. For we are visited and chastened frequently, and we are admonished, that the commandments of the Lord may be kept without corruption or violation, which I find does not cease to be the case there among you so as to prevent the divine judgment from instructing very many of you also in the discipline of the Church. Now this can all be done, if you will regulate those things that are asked of you with a careful consideration of religion, perceiving and restraining those who, by accepting persons, either make favours in distributing your benefits, or seek to make a profit of an unlawful trade.