CHAP. VIII.--13. Nor do I think that the blessed Cyprian had any
other motive in the free expression and earlier utterance of what he
thought in opposition to the custom of the Church, save that he should
thankfully receive any one that could be found with a fuller revelation
of the truth, and that he should show forth a pattern for imitation,
not only of diligence in teaching, but also of modesty in learning;
but that, if no one should be found to bring forward any argument by
which those considerations of probability should be refuted, then he
should abide by his opinion, with the full consciousness that he had
neither concealed what he conceived to be the truth, nor violated the
unity which he loved. For so he understood the words of the apostle:
"Let the prophets speak two or three, and let the other judge. If
anything be revealed to another that sitteth by, let the first hold his
peace."[91] "In which passage he has taught and shown, that many things
are revealed to individuals for the better, and that we ought not each
to strive pertinaciously for what he has once imbibed and held, but
if anything has appeared better and more useful, he should willingly
embrace it."[92] At any rate, in these words he not only advised those
to agree with him who saw no better course, but also exhorted any
who could to bring forward arguments by which the maintenance of the
former custom might rather be established; that if they should be of
such a nature as not to admit of refutation, he might show in his own
person with what sincerity he said "that we ought not each to strive
pertinaciously for what he has once imbibed and held, but that, if
anything has appeared better and more useful, he should willingly
embrace it."[92] But inasmuch as none appeared, except such as simply
urged the custom against him, and the arguments which they produced in
its favour were not of a kind to bring conviction to a soul like his,
this mighty reasoner was not content to give up his opinions, which,
though they were not true, as he was himself unable to see, were at
any rate not confuted, in favour of a custom which had truth on its
side, but had not yet been confirmed. And yet, had not his predecessor
Agrippinus, and some of his fellow-bishops throughout Africa, first
tempted him to desert this custom, even by the decision of a Council,
he certainly would not have dared to argue against it. But, amid the
perplexities of so obscure a question, and seeing everywhere around
him a strong universal custom, he would rather have put restraint upon
himself by prayer and stretching forth his mind towards God, so as to
have perceived or taught that for truth which was afterwards decided by
a general Council. But when he had found relief amid his weariness in
the authority of the former Council[93] which was held by Agrippinus,
he preferred maintaining what was in a manner the discovery of his
predecessors, to expending further toil in investigation. For, at the
end of his letter to Quintus, he thus shows how he has sought repose,
if one may use the expression, for his weariness, in what might be
termed the resting-place of authority.[94]