goes on to say, "This is he, who in his suffering "held his peace, but hereafter in his vengeance will "not hold it. This is our God, i. e. the God, not of "all, but of the faithful and believers, who when he "shall come in his second advent will not keep si"lence.—God the Father has ordered His Son to "be worshipped, and the apostle Paul, remembering the divine command, declares and says, God hath highly exalted him, &c. (Phil. ii. 9.) and in the Apocalypse (xix. 10.) the angel resists John who "wished to worship him, and says, See thou do it “not, for I am thy fellow-servant, and of thy bre"thren. Worship Jesus the Lord."

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If we turn to the Book of Revelations, (xix. 10. or xxii. 9.) we find that Cyprian's quotation differs from the received text, which is, I am thy fellowservant and of thy brethen that have the testimony of Jesus: worship God: σύνδουλός σου εἰμὶ, καὶ τῶν ἀδελφῶν σου τῶν ἐχόντων τὴν μαρτυρίαν τοῦ Ἰησοῦ· τῷ Θεῷ πрooкGov. Cyprian perhaps quoted from memory, προσκύνησον. which may account for his omitting the words, that have the testimony of Jesus: but the purpose, for which he quotes the text, shews that he must have read in the latter part of it, Worship Jesus the Lord. One MS. also reads the passage thus. It is not improbable that Cyprian's copy had- ἀδελφῶν σου τῶν ἐχόντων τὴν μαρτυρίαν τοῦ Ἰησοῦ. Ἰησοῦ τῷ Κυρίῳ

o Hic est, qui cum in passione tacuerit, in ultione postmodum non tacebit. Hic est Deus noster, id est, non omnium, sed fidelium et credentium Deus, qui cum in secundo adventu manifestus venerit non silebit--Pater Deus præcepit Filium suum adorari, et apo

stolus Paulus divini præcepti memor ponit et dicit, Deus exaltavit illum &c. Et in Apocalypsi angelus Joanni volenti adorare se resistit et dicit, Vide ne feceris, quia conservus tuus sum et fratrum tuorum. Jesum Dominum adora.

προσκύνησον, and the word Ἰησοῦ being thus repeated might have caused the copyists to omit it in one place.

286. Cypriani Testimoniorum 1. II. p. 284.

The whole of the second book of Testimonies against the Jews might be translated as proving Cyprian's belief in the divinity of Christ, the principal object of the book being to shew by a citation of texts that Christ is God. But it will be sufficient for our present purpose to mention the arguments of some of the chapters, and the most remarkable texts by which the doctrine is supported.

The first chapter is to shew, that "Christ the first-begotten is the Wisdom of God, by whom all "things were made." Cyprian applies Prov. viii. 22. to Christ, as we have already seen to have been the opinion of many of the Fathers: also Prov. ix. 1. He refers to John xvii. 3—5. Col. i. 15. 18. Rev. xxi. 6. I am Alpha and Omega, the beginning and the end, &c. which words Cyprian refers to Christ, and we may compare Isaiah xliv. 6a. He also quotes 1 Cor. i. 22-24.

Chap. iii. "That Christ is the Word of God "." Psalm xxxiii. 6. cvii. 20. John i. 1. &c s. Rev. xix. 11-13.

P Christum primogenitum esse Sapientiam Dei, per quem omnia facta sunt.

So Plato, 'O è & Beds, ὥσπερ καὶ ὁ παλαιός λόγος, ἀρχήν τε, καὶ τελευτὴν καὶ μέσα τῶν ὄντων áпávτav exwv. De Leg. IV. also the Pseudo-Orpheus,-Zeus ȧpx πάντων ἠδὲ τελευτή.

r Quod Christus idem sit Sermo Dei.

s This edition of Cyprian

quotes the third verse-sine ipso factum est nihil quod factum est. In illo vita erat. But I have already observed, p. 156. that all the Fathers divide these words differently; and so probably did Cyprian; for this passage might be pointed equally well thus, sine ipso factum est nihil. Quod factum est in illo

vita erat.

Chap. iv. "That Christ is the hand and arm of "God t."

Chap. v. "That Christ is an Angel and God "." Cyprian conceived the Angel, who called to Abraham, to be Christ, Gen. xxii. 11. and yet it appears from ver. 12. that the Angel was God himself: also the Angel who appeared to Jacob, Gen. xxxi. 11—13. and there the Angel expressly says that he was God. It is said in Exod. xiii. 21. And the Lord went before them by day in a pillar of a cloud, to lead them the way, &c. Cyprian refers this to Christ, as also xiv. 19. And the Angel of God which went before the camp of Israel removed, &c. He conceived Christ to be the Angel promised in Exod. xxiii. 20, 21.

Chap. vi. "That Christ is God ." He quotes Gen. xxxv. 1. believing, as all the Fathers did, that the God there spoken of, who had appeared unto Jacob, when he fled from Esau, was Christ. He refers Isaiah xlv. 14-16. to Christ; so also xl. 3-5. Zech. x. 11, 12. Hosea xi. 9, 10. Psalm xlv. 6. xlvi. 10. lxxxii. 5. lxviii. 4. In all these quotations from the Old Testament, there will undoubtedly be a difference of opinion as to the propriety of applying them to Christ: nor is it the object of the present work to enter into this discussion: it will be sufficient to remind the reader, that many of the passages are quoted by other of the Fathers with the same view, and we have the authority of the writers of the New Testament for referring some of them to

t Quod Christus idem manus et brachium Dei sit.

Deus Christus.

x Quod Deus Christus.

Christ. The quotations from the New Testament will perhaps appear more to the point. John i. In the beginning, &c. John xx. 27-29. Rom. ix. 5. which contains the controverted passage already discussed at p. 93-4. and it is to this place that Unitarian writers have referred, when they say, that the word God is omitted by Cyprian, when he quotes the text. But when we remember that he quotes it to prove that Christ is God, we could hardly suppose, that the very word upon which his proof depended would be omitted: and if it did not occur in the MSS. of Cyprian, we should naturally infer, that it was from accident or carelessness. Accordingly we find the following note in the edition of Baluzius; "It is certain that the word God is not "to be found in the Codex Fossatensis, as the illus"trious bishop of Oxford long ago observed. But it "is found in many others, at least in fifteen seen by "me; and in the editions of Manutius and Morel"lius. But in the margin of the edition called that "of Gravius, we find this note; It is strange that "even in the oldest MSS. the word God is not "added, when it occurs in the Greek." We may agree in this expression of wonder; but such omissions are not uncommon: and at all events, since Cyprian quotes the passage to prove that Christ is God, it is trifling with criticism to draw any inference from the omission of a word, when several MSS. actually contain it, and the context proves that the

word must originally have been inserted. He also quotes Rev. xxi. 6. John x. 34-38. Matt. i. 23.

Chap. vii. "That Christ, who is God, was to come "to enlighten and save mankind"." Isaiah xxxv. 3-6. Behold your God will come with vengeance, even God with a recompense. Isaiah Ixiii. 9. which Cyprian quotes thus; Non senior neque angelus, sed ipse Dominus liberabit illos, quia diliget eos et parcet eis, et ipse redimet eos, Isaiah xlii. 6-8.

Chap. viii. "That when from the beginning he "had been the Son of God, he was to be born a "second time according to the flesh," Psalm ii. 7, 8. Luke i. 41. Gal. iv. 4. 1 John iv. 2, 3.

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Chap. ix. "That this was to be the sign of his birth, that he should be born of a Virgin, man "and God, Son of man and of God," Isaiah vii. 10, &c. Gen. iii. 14, 15.

Chap. x. "That Christ is man and God, formed of each nature, that he might be a mediator be"tween us and the Father c," Numbers xxiv. 17, &c. Isaiah lxi. 1. Luke i. 35. 1 Cor. xv. 47-49.

Chap. xi. "That he was to be born of the seed "of David according to the flesh d."

Chap. xii." That he should be born at Bethle"hem."

Chap. xiii. "That he should come humble at his

7 Quod Christus Deus venturus esset illuminator et salvator generis humani.

a Quod cum a principio Filius Dei fuisset, generari denuo haberet secundum carnem.

b Quod hoc futurum esset

virgine nasceretur homo et Deus, hominis et Dei Filius.

c Quod et homo et Deus Christus, ex utroque genere concretus, ut mediator esse inter nos et Patrem posset.

d Quod de semine David se