The first quotation to which our attention is called is from the close of his treatise De Habitu Virginum, which contains some very edifying reflections.  In the last clause of that treatise the advocates for the invocation of saints represent Cyprian as requesting the virgins to remember him in their prayers at the throne of grace when they shall have been taken to heaven.  “As we have borne the image of Him who is of the earth, let us also bear the image of him who is from heaven.  This image the virgin-state bears,—­integrity bears it, holiness and truth bear it; rules of discipline mindful of God bear it, retaining justice with religion, firm in the faith, humble in fear, strong to endure all things, gentle to receive an injury, readily disposed to pity, with one mind and with one heart in brotherly peace.  All which ye ought, O good virgins, to observe, to love and fulfil; ye who, retired for the service of God and Christ, with your greater and better part are going before towards the Lord to whom you have devoted yourselves.  Let those who are advanced in age exercise rule over the younger; ye younger, offer to your equals a stimulus; encourage yourselves by mutual exhortations; by examples emulous of virtue invite each other to glory; remain firm; conduct yourselves spiritually; gain the end happily.  Only remember us then, when your virgin-state shall begin to be honoured.” [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