" [Tantum
mementote tunc nostri, cum incipiet in vobis virginitas honorari.--Page
180.] {164}
The second instance, from the close of his letter to Cornelius, puts
before us a beautiful act of friendship and brotherly affection worthy
of every Christian brother's and friend's imitation. But how it can be
applied in supporting the cause of the invocation of saints, I cannot
see. The supporters of that doctrine say that Cyprian suggests to his
friend, still living on earth, that whichever of the two should be first
called away, he should continue when in heaven to pray for the survivor
on earth. Suppose it to be so. That has not any approximation to our
praying to one who is already dead and gone to his reward. But Cyprian
surely intended to convey a very different meaning, namely this, that
the two friends should continue to pray, each in his place, mutually for
each other and for their friends, and relieve each other's wants and
necessities whilst both survived; and whenever death should remove the
one from earth to happiness, the survivor should not forget their bond
of friendship, but should still continue to pray to God for their
brothers and sisters. The passage translated to the letter, runs thus:
"Let us be mutually mindful of each other, with one mind and one heart.
On both sides, let us always pray for each other; let us by mutual love
relieve each other's pressures and distresses; and if either of us from
hence, by the speed of the Divine favour, go on before the {165} other,
let our love persevere before the Lord; for our brothers and sisters
with the Father's mercy let not prayer cease.
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