Qui Ecclesiæ resistitur et resistit,^(g) in ecclesia se esse confidit?
Interpolated.
^(a) Et iterum eidem, post ressurectionem suam dicit, Pasce oves meas.
^(b) Super illum unum...et illi pascendas mandat oves suas.
^(c) Et primatus Petro datur.
^(d) Una.
^(e) Et cathedra.
^(f) Et pastores sunt omnes et grex unus ostenditur, qui ab apostolis omnibus, unanimi consensione pascatur, etc.
^(g) Qui cathedram Petri, super quem fundata est ecclesia deserit, etc.
This is but a specimen of the way in which Cyprian has been "doctored," in order to bring him into a shape capable of being misinterpreted. But you will say where is the proof of such interpolations? The greatly celebrated Benedictine edition reads as the interpolated column does, and who would not credit Baluzius? Now note, Baluzius rejected these interpolations and others; but, dying (a.d. 1718) with his work unfinished, the completion of the task was assigned to a nameless monk, who confesses that he corrupted the work of Baluzius, or rather glories in the exploit. [4640] "Nay, further," he says, "it was necessary to alter not a few things in the notes of Baluzius; and more would have been altered if it could have been done conveniently." Yet the edition came forth, and passes as the genuine work of the erudite Baluzius himself.
An edition of this treatise, with valuable annotations, appeared (a.d. 1852) from the press of Burlington, N.J., under the very creditable editorship of Professor Hyde, who was soon after called to depart this life. It exhibits the interpolations, and gives a useful catalogue of codices and of editions. Though its typographical execution is imperfect, I know not where so much condensed information on the subject is to be had at so little cost. [4641] I am grateful for the real advantage I derived from it on its first appearance.
III.
(If ye do not forgive, etc., p. 454.)
The Jewish liturgies contained the petitions of the Lord's Prayer essentially; but our divine Lord framed this comprehensive and sublime compend, and gave it to His children for ever, with His own seal upon it in the exceptional petition which imparts to it the impress of His own cross and passion. In the Gospel of St. Matthew [4642] we find our Master commenting on the fifth petition in a very striking manner, as if it were the essence of the whole prayer; and, indeed, it is so, regarded as its evangelical feature, i.e., something added to the law in the spirit of the Atonement. As such, it surprised the apostles; and He who knew their thoughts instantly anticipated their inquiries: "For if ye forgive men," etc.
From the criticism of a very able editorial hand, [4643] I feel it a privilege to insert the following valuable comments:--
"The petitions of the Lord's Prayer, as is well known, are to be found for the most part in the Talmud and Jewish liturgies. In the latter we have frequently the phrases, our Father, our King,' our Father, Father of mercies,' and our Father that art in heaven.' The third petition in the Shemone esre is, Let us hallow the Name in the world as it is hallowed in the high heaven. We will hallow Thee, and Thy praise, O God, shall not leave our mouth for ever and ever; since Thou, O God, art a great and holy King. Praised be Thou, O Lord, thou holy God. Thou art holy, and Thy name is holy, and holy men praise Thee everlastingly every day.' The ineffable name of God represented all His attributes, and is consequently frequently substituted for Him. The end of the first petition in the Kaddish prayer runs thus: May He extend His kingdom in your days, and in those of the whole house of Israel very soon.' In Berakhoth (29 b) we have, What is a short prayer? Rabbi Eliezer said, "Thy will be done in heaven, and peace of heart be unto those who fear Thee on earth."' The same tract gives another prayer: The needs of Thy people Israel are many, but its discernment is small. Do Thou, O everlasting One, our God, give to each man what he needs for his support, and what his body wants; but do what seemeth Thee good.' In the Mekhilta we read that Rabbi Eliezer of Modin, near Jerusalem, said: Whosoever has enough for the day to eat, and says, What shall I eat to-morrow? is of little faith.' This passage seems to illustrate the meaning of the Greek epiousion. The third petition in the Shemone esre runs: Forgive us, O our Father, for we have sinned; forgive us, O our King, for we have transgressed: since Thou art He that forgiveth and pardoneth.' In reference to this the Midrash Shemoth (par. 31) states, There is no creature who does not owe thanks to the Lord; but He is pitiful and long-suffering, and remitteth old debts.' The daily morning prayer of the Jews contains this petition: Lead us not into the power of sin, of transgression and crime, of temptation and shame. Let not passion have dominion over us, and keep us far from wicked men and evil company.' In one of the prayers composed in Aramaic for the rabbis and leading men of the Jewish community, the passage occurs, Defend and deliver them from all evil, and from all evil hap,' which may be compared with the petition, Deliver us from evil.' The Doxology at the end of the Lord's Prayer has equally Jewish parallels. Thus, one of the daily evening prayers concludes with the words, For Thine is the kingdom;' i.e., God alone is ruler of the world. The words the power and the glory' seem to come from 1 Chron. xxix. 11, which is quoted in the Talmud; and the Mishna Berakhoth (ix. 5) states, In the temple all blessings did not end with "Amen," but with the words "for ever and ever."' When the heretics multiplied, however, there was only one world; so the concluding formula became from everlasting to everlasting.'"
IV.
(Lift up your hearts, p. 455.)
It is demonstrated by Sir William Palmer that the Sursum Corda is of a date to which no history runneth contrary, and is to be found in all the primitive liturgies of whatever family. For a very early example of its use, I must refer to the Alexandrian liturgy cited by Bunsen; [4644] and, in short, I beg to refer the reader to all the resources of the fourth volume of his Hippolytus. Little as I can approve of the magisterial air with which Dr. Bunsen undertakes to decide all questions, and little as I sympathize with his abnormal religion, which seems to coincide with that of no existing church or sect in the world, I feel grateful for his industry in collecting materials, and am always interested in the ingenuity with which he works them into his theories. Although he possesses some touchstone unknown to the rest of mankind, by which he reaches and utters pontifical decisions as to what is genuine and what is corrupt, I must record my doubts as to many of his facts, and my dissent from most of his inferences. But, unwilling to refer to Anglican authorities on points so much disputed, I cordially turn to the learned Chevalier, and to the treasures he has collected. See the Greek forms on p. 335 of his fourth volume, followed by the preface on p. 336, and the Tersanctus on p. 337: Agios, hagios, hagios, kurie Sabaoth, k.t.l
V.
(To pray and give thanks, p. 457.)
Here comes into view that reference of the apostle [4645] to the usages of the primitive assemblies: "How shall he that occupieth the room of the unlearned say Amen at thy giving of thanks." Though Cyprian omits the final Amen from his express commentary, it is to be noted that our Lord makes it virtually part of this prayer, by His precept (John xvi. 23, 24), to ask in His name. Now, He makes this word Amen one of His own names [4646] in the Apocalypse; throwing back a new character upon His frequent use of it, especially in St. John's Gospel, and giving it as a sort of appropriation of 2 Cor. i. 20, when He calls Himself "The Amen, the faithful and true Witness." He thus makes it infinitely dear to Christians. [4647] As in the Jewish usages, [4648] with which the disciples were familiar, it was a matter of course, we may suppose they added Amen in reciting this prayer, but not with their subsequent knowledge that it implies the merits, and claims the mediation, of the Great Intercessor. Rev. v. 8; viii. 3, 4; St. John xvii. 8.
Tertullian [4649] refers to the responsive "Hallelujah" as "enriched prayer," and the Amen usually accompanied this ejaculation.
VI.
(Its failing estate, p. 458.)
Hippolytus [4650] foresaw the democratic age into which the feudal era of iron should pass, corroding in the toes by contact with the miry clay of the despised plebs, "the seed of men." No lasting strength was to be imparted to imperialism by the plébiscite (Dan. ii. 43); and the prophet might almost be supposed to have the epoch of dynamite in his sight, as he speaks of the unwillingness of the people to cleave to the effete system of empire. Now, then, if "the failing estate" of the world was apparent in the days of Philip and Decius, how much more in our own! Sixteen human lives span the gulf of time between us and them, for we have many centenarians among us; and with the Lord "a thousand years are as one day." Compare 2 Pet. iii. 9. And, putting such Scriptures together, is it not clear that "the last time" (i.e., the last of the seven times of the Gentiles) is drawing to its close? The three and a half times of Daniel extend to the convulsive epoch of Mohammed; the second moiety (of the seven) to our own age. See Faber, Sacred Calendar, [4651] vol. i. cap. iii. pp. 308, 309, etc.
VII.
(Peter, upon whom, etc., p. 486.)
Launoi, the eminent Gallican, found but seventeen of the Fathers and Doctors of the Church (among whom he reckons "Fathers" down to the twelfth century) who understand St. Peter to be "the rock," and he cites forty of the contrary opinion. [4652] Yet of the "seventeen," most of them speak only rhetorically, and with justifiable freedom. I have often done the same myself, on the principle which the same apostle applies to all Christians: "Ye also as lively stones," [4653] etc. But it is quite noteworthy that the Council of Trent itself momentarily adopts the prevailing patristic and therefore the Catholic interpretation, speaking of the Nicene Creed: [4654] "In quo omnes qui fidem Christi profitentur necessario conveniunt, ac fundamentum firmum et unicum, contra quod portæ inferi nunquam prævalebunt (Matt. xvi. 18)." Thus, the faith of Peter is confessed the only foundation, in a direct exposition of the text so often quoted with another intent. In spite of all this, the Creed of Pius IV. was enjoined as soon as that council closed; and every member of the late Vatican Council was made to profess the same verbally before any other business was undertaken. Now, even this spurious creed forced them to swear concerning the Holy Scriptures, "I will never take and interpret them otherwise than according to the unanimous consent of the Fathers." Obviously, according to this rule, there is no Catholic doctrine on the subject; much less any Catholic teaching to the effect that the modern bishops of Rome are "the rock," as really as St. Peter himself.
VIII.
(The Eucharist carried in it, p. 488.)
The modern usage of the Latin churches is for the priest to put the wafer into the communicant's mouth, an ordinance dating no farther back than a.d. 880. A new doctrine having been forged, and faith in the corporal presence of Christ being forced upon the conscience, a change of ceremonial followed, which indicates the novelty of the idea. Contrast the teaching of St. Cyril of Jerusalem, [4655] informing his catechumens how they should receive, as follows:--
"Approaching, therefore, come not with thy wrists extended, or thy fingers open; but make thy left hand a sort of cushion for thy right, which is about to receive the King. And having hollowed thy palm, receive the Body of Christ, saying after it, Amen." "Not discerning the Lord's body," etc., is the language of Scripture; but, had the apostles taught transubstantiation, this could not be said, for everybody can discern the host when it is uplifted. The Lord's Body is therefore discerned by faith, and so taken and received.
IX.
(Which should be greatest, p. 493.)
How differently our Lord must have settled this inquiry had He given the supremacy to one of the Apostles, or had He designed the supremacy of any single pastor to be perpetual in His Church! "Who should be greatest?" ask this question of any Romanist theologian, and he answers, in the words of the Creed of Pius IV., "the Bishop of Rome, successor to St. Peter, Prince of the Apostles, and Vicar of Christ." But why was no such answer given by our Lord? And why does St. Peter know nothing of it when he says, "The elders who are among you I exhort, who am also an elder...feed the flock of God, taking the oversight...not as being lords over God's heritage," etc. So also in the Council of Jerusalem, how humbly he sits under the presidency of James, [4656] and again how cheerfully he permits the apostles to send him forth, and "give him mission" to Samaria! [4657] St. Paul, moreover, who was "not a whit behind the chiefest of the Apostles," [4658] overrules him, and reforms his judgment. [4659]