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es : bibe Christum ut bibas sermones ejus : sermo ejus testamentum est vetus, sermo ejus testamentum est novum.

Bibitur Scriptura divina, et devoratur Scriptura divina cum in venas mentis ac vires animi succus verbi descendit æterni. Denique non in sola pane vivit homo, sed in omni verbo Dei. Hoc verbum bibe, sed ordine suo bibe. Primum bibe in Veteri Testamento, ciid fac ut bibas et in Novo Testamento.-In Psalm. 1, Enarratio.

Quæ in Scripturis sanctis non reperimus, ea quemadmodum usurpare possumus.-De Officiis Minist. lib. 1, tom. 2. (Parisiis, 1690.)

Lego quia primus est, lego quia non est secundus, illi qui secundum aiunt doceant lectione.- De Instaur. Virg. lib. I.

In comedendo et potando carnem et sanguinem quæ pro nobis oblata sunt, significamus. In similitudinem accipis sacramentum, est figura corporis et sanguinis Domini, similitudinem pretiosi sanguinis bibis. -De Sacramentis, lib. 4, ch. 4. (Parisiis.)


Il fut bla eveque de Cesarée vers la fin de l'an 369.-Dupin Bibliotheque Against the judicial power of the Priests to forgide Sins. Let the true Lawgiver come, the powerful Saviour, he who alone has power to remit sins." --Comm. on the Proph. Isa. ch. 6. (Edit. as above.)

des anteur Eccles. Ques. Φανερα εκπτωσις πισεως και υπερηφανιας κατηγορια, η αθετειν τι των γεγραμμε: νων, η επεισαγειν των μη γεγραμμενων, τα κυριε ημων Ιησε Χρισ8 ειποντος, τα εμα προβατα της εμης φωνης ακοει- Sermo de Fide, p. 224, tom. 2. (Bened. edit. Parisiis, 1722.)

The true Chuc h. All who believe in Christ constitute one people, and they who are Christ's are one church, although it is called together from different places.-Letter 161, to Amphilochius when ordained a bishop. Bened. Edit. (Paris, 1730.)

Basil's Testimony to the Corruption of the Church in his days.

We ascribe it to ourselves and to our sins, that the power of the heretics is thus extended. For scarcely any portion of the babitable world has escaped the conflagration of heresy.--To Aschalius, bishop of Thessalonica, letter 164. (Edit. as above.)

Because iniquity is multiplied, the love of many has waxed cold. For now nothing is so rare as to meet with a spiritual brother, and the word of spiritual peace, and spiritual communion.-Letter 172, to Bishop Sophronius. (Edit. as above.)

On reading the Scriptures. It is both right and necessary that every one should learn that which is useful from the Holy Scriptures, both for the purpose of furnishing the mind with greater piety, and also that they may not be accustomed to human traditions.-The Abridged Rules, 95th answer, tom. 2, p. 449. (Edit. as above.)

Justification by Faith, As it is written, Let him that boasteth, boast in the Lord. For this is the perfect and complete boasting in God, that no one is extolled on account of his own righteousness, but knows that he, being destitute of real righteousness, is justified by faith only in Christ. And Paul boasts in despising his own righteousness, and in seeking that which is of Christ, the righteousness which is of God by faith.Hom. on Humility. (Edit. as above.)

* There is a question whether this commentary was written by Basil, but the Benedictine editor says, “ This commentary, if has no other praise, is at least recom mended by its antiquity.”

Ελθετω ο αληθινος νομοθετης, ο δυνατος Σωτηρ, ο μονος εχων εξασιαν αφιεναι apaprias.-Comm.* in Esaiam. Proph. ch. 6. (Edit. ut supra.)

Εις λαος παντες οι εις Χρισον ηλπικοτες, και μια εκκλησια νυν οι Xριος8, καν εκ διαφορων τοπων προσαγορευεται.--Epist. 161. Amphilochio ordinato Episcopo. Bened. edit. (Parisiis, 1730.)

Εαυτοις γαρ λογιζομεθα και ταις ημετεραις αμαρτίαις την αιτιαν το επι τοσατε χυθηναι την των αιρετικων δυνασειαν. Σκεδον γαρ ουδεν μερος της οικουμενης διαπεφευγε τον εκ της αιρεσεως εμπρησμον.--Aschalio. Episcopo Thessalonica. Epist. 164. (Edit. ut supra.)

Δια το πληθυνθηναι την ανομίαν, εψυγη των πολλων η αγαπη, εδεν γαρ' ετω σπανιον νυν ως αδελφε συντυχια πνευματικό, και ρημα ειρηνικον, και πνευματικη κοινωνια.-Sophronis. Episcopo. epist. 172.

Το γαρ προς την χρειαν εκαςον εκμανθανειν εκ της θεοπνευσε γραφης ακολοθον και αναγκαιον εις τε πληροφοριαν της θεοσεβειας, και υπερ τα μη προσεθησθηναι ανθρωπιναις παραδοσεσιν.-Regula Breviores, responsio 95, tom. 2, p. 449.

Καθως γεγραπται, ο καυχωμενος εν κυριω καυχασθω. Αυτη γαρ δη η τελεια και ολοκληρος καυχησις εν θεω, οτε μητε επι δικαιοσυνη τις επαιρεται τη εαυτο, αλλ' εγνω μεν ενδεη οντα εαυτον δικαιοσυνης αληθους, πισει δε μονη τη εις Χρισον δεδικαιωμενον. Και καυχάται Παυλος επι τω καταφρονησαι της εαυτό δικαιοσυνης ζητειν δε την δια Χρισ8, την εκθεα δικαιοσυνην, επιτη πισει-Hom. de Humilitate, tom. 2,

p. 159.

There is a question whether this Commentary is by Basil, but the Benedictine editor says, Commentarius ille, si non aliunde et merito tamen antiquitate commendatur.



The other apostles were the same as Peter, endowed with an equal fellowship of honour and power; but the beginning proceeded from unity, that the church of Christ might be shown to be one. On the Unity of the Church, p. 107. (Printed at Oxford.)

Cyprian's prefatory Address to the Bishops at the

Council of Carthage. No one of us has set himself up as the bishop of bishops, or has driven by tyrannical fear his colleagues to the necessity of obeying him, since every bishop has his own will for the exercise of his liberty and power, and can no more be judged by another, than he can judge another.-Sentence of 87 bishops in the council of Carthage. Labbeus' and Cossarte's Councils, vol. 1, p. 786.

Anti-Purgatory. It is for him to fear death, who is not willing to go to Christ. It is for him to be unwilling to go to Christ, who does not believe that he begins to reign with Christ. For it is written that the just lives by faith. If thou art just and livest by faith, if thou dost truly believe in God, why, being about to be with Christ, and being secure of the Lord's promise, dost thou not embrace the message whereby thou art called to Christ, and rejoice that thou art rid of the devil? Some one said, Lord, now lettest thou thy servant depart in peace according to thy word, for mine eyes have seen thy salvation. Proving thereby, and witnessing, that the servants of God then have peace, then enjoy free and quiet rest, when being drawn from these storms of the worid, we seek the haven of an eternal place and safety, when having paid the penalty of death we arrive at immortality.Cyprian on Deuth, sec. 2, p. 157. (Oxford, 1689.)

Anti-Transubstantiation. For since Christ carried us all, and since he bore our sins, we see that the people is understood by the water, and that the blood of Christ is shown by the wine.-Cyprian to his brother Cæcilius, letter 63, p. 153.


Il fut elu evêque l 248.—Dupin.

Hoc erant utique et cæteri Apostoli, quod fuit Petrus, pari consortio præditi et honoris et potestatis, sed exordium ab unitate profiscitur, ut ecclesia Christi una monstretur.-De Unitate Ecclesiæ. (Oronii. 1682, p. 107.)

Proloquium Cypriani. Neque enim quisquam nostrum episcopum se episcoporum constituit, aut tyrannico terrore ad obsequendi necessitatem collegas suas adegit, quando habeat omnis episcopus pro licentiâ libertatis et protestatis suæ arbitrium proprium, tamque judicari ab alio non possit, quam nec ipse potest judicare. -Sententia, 87. Episcop. Synod. Carthag. Labbeus, tom. 1, p. 786.

Ejus est mortem timere qui ad Christum nolit ire : ejus est ad Christum nolle ire, qui non se credat cum Christo incipere regnare. Scriptum est enim justum fide vivere. Si justus es, et fide vivis, si verè in Deum credis, cur non cum Christo futurus, et Domini pollicitatione securus, quod ad Christum voceris, amplecteris, et quod diabolo careas, gratularis, &c. Probans scilicet atque contestans, , tunc esse servis Dei pacem, tunc liberam, tunc tranquillain quietem, quando de istis mundi turbinibus extracti, sedis et securitatis æternæ portum petimus, quando expunctâ hac morte ad immortalitatem venimus.-Cyprian. de Mortal. sec. 2, p. 157. (Oxonii. 1682.),

Nam quia nos omnes portabat Christus, qui et peccata nostra portabat, videmus in aquâ populum intelligi, in vino verd ostendi sanguinem Christi.-Cyprian. Cæcilio fratri, epist. 65, p. 153.

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