created system in which we are bearing witness by those things which are seen, to this fact, that there is one Being who made and governs it; they will appear very dull who blind their eyes to so clear a manifestation of the truth, and are unwilling to see the light of that which is thus proclaimed. . . . Since the parables can receive many explanations, who that loves the truth will not confess, that to affirm anything from them respecting our inquiry after God, leaving what is certain and beyond doubt and true, is the part of rash and irrational persons. And is not this to build our house, not upon a firm and strong rock, and one situated in an open place, but upon the uncertain foundation of the scattered sand? Whence the overthrow of such a building is easy. Having, therefore, truth itself as our rule, and the testimony respecting God placed openly before our view, we ought not to cast away a firm and true knowledge concerning God by interpretations of questions diverging in various directions from the truth. . . . But if we cannot find out the explanations of all those things which are sought in the Scriptures. . we ought to yield such things to God who made us, knowing well that the Scriptures are perfect, as having been spoken by the Word of God and his Spirit; but we, in proportion as we are inferior and far removed from the Word of God and his Spirit, so far do we lack the knowledge of his mysteries. And it is not wonderful if in spiritual and heavenly things, and those things which have to be revealed, we suffer this, since even of those things which are before our feet, I mean the things which are in this created system, which are touched by us and seen, and are with us, many things have escaped our knowledge, and we leave these things to God. . . . If, therefore, in this way which we have mentioned, we leave some questions to God, we shall both preserve our faith, and persevere without danger, and all Scripture given to us by God will be found by us harmonious, and the parables will agree with those things which are spoken perspicuously, and the things spoken perspicuously will explain the parables."

10 ύγιής νους και ακίνδυνος, και ευλάβης, και φιλαλήθης, όσα εν τη των ανθρώπων εξουσία δεδωκεν ὁ Θεός, και ύποτεταχε τη ημέτερα γνώσει, ταυτα προθύμως εκμελετήσει, και εν αυτοίς προκόψει, δια της καθημερινης ασκήσεως ραδίαν την μαθησιν έαυτω ποιουμένος. Εστι δε ταυτα, τα τε ὑπ' όψιν πίπτοντα την ήμετέραν, και όσα φανερως και αναμφίβολος αυτολέξει εν ταις θείαις γραφαις λέλεκται. Et ideo parabole debent non ambiguis adaptari. Sic enim et qui absolvit, sine periculo absolvit, et parabolæ ab omnibus similiter absolutionem accipient. .... Sed quæ non aperte dicta sunt, neque ante oculos posita, [stultum est, Grab. conj.] copulare absolutionibus parabolarum, quas unusquisque prout vult adinvenit. Sic enim apud nullum erit regula veritatis; sed quanti fuerint qui absolvent parabolas, tantæ videbuntur et veritates oppugnantes se invicem, et contraria sibimet dogmata statuentes, sicut et Gentilium philosophorum quæstiones. Itaque secundum hanc rationem, homo quidem semper inquiret,

I have quoted this passage at length, that the reader may be enabled to judge better of the real force of the testimony contained in it respecting our present subject; and it shows, I hope, very clearly that the views of Irenæus upon this point were very different from those of our opponents. He did not think it at all inconsistent to assert that a thing was clearly and unambiguously laid down in the Scriptures, though all do not believe it: and he tells us that the lover of truth earnestly searches out what God has placed within his comprehension, advancing in the knowledge of it by daily study, and that these things are, those things that fall under our sight, and those that are declared clearly and unambiguously in express terms in the divine Scriptures, and that these things thus conspicuously declared are to be our guide in interpreting those parts that are ob

scure.

We could ask for nothing more expressly affirming our view. And, as we have already seen, he reproves those who, when they are convicted of error by the Scriptures, find fault with the Scriptures" as if they were ambiguous, and as if the truth could not be found out from them by those who are ignorant of

nunquam autem inveniet, eo quod ipsam inventionis abjecerit disciplinam ...

Cum itaque universæ Scripturæ et Propheticæ et Evangelicæ in aperto et sine ambiguitate et similiter ab omnibus audiri possint, etsi non omnes credunt, unum et solum Deum, ad excludendos alios, prædicent omnia fecisse per Verbum suum, sive visibilia, sive invisibilia, sive cœlestia, sive terrena, sive aquatilia, sive subterranea, sicut demonstravimus ex ipsis Scripturarum dictionibus; et ipsa autem creatura in qua sumus, per ea quæ in aspectum veniunt, hoc ipsum testante, unum esse qui eam fecerit et regat: valde hebetes apparebunt, qui ad tam lucidam adapertionem cæcutiunt oculos, et nolunt videre lumen prædicationis . . . . . Quia autem parabolæ possunt multas recipere absolutiones, ex ipsis de inquisitione Dei affirmare, derelinquentes quod certum et indubitatum et verum est, valde præcipitantium se in periculum et irrationabilium esse, quis non amantium veritatem confitebitur? Et nunquid hoc est non in petra firma et valida et in aperto posita ædificare suam domum, sed in incertum effusæ arena? Unde et facilis est eversio hujusmodi ædificationis. Habentes itaque regulam ipsam veritatem, et in aperto positum de Deo testimonium, non debemus per quæstionum declinantes in alias atque alias absolutiones ejicere firmam et veram de Deo scientiam . . . . . . Si autem omnium quæ in Scripturis requiruntur absolutiones non possumus invenire .. cedere hæc talia debemus Deo, qui et nos fecit, rectissime scientes, quia Scripturæ quidem perfectæ sunt, quippe a Verbo Dei et Spiritu ejus dicta; nos autem secundum quod minores sumus et novissimi a Verbo Dei et Spiritu ejus, secundum hoc et scientia mysteriorum ejus indigemus. Et non est mirum, si in spiritalibus et cœlestibus et in his quæ habent revelari, hoc patimur nos: quandoquidem etiam eorum quæ ante pedes sunt (dico autem quæ sunt in hac creatura, quæ et contrectantur a nobis, et videntur et sunt nobiscum) multa fugerunt nostram scientiam, et Deo hæc ipsa committimus . . . . Ει ουν καθ' όν ειρήκαμεν τρόπον, ενια των ζητημάτων αναθήσωμεν τω Θεώ, και την πίστιν ἡμων διαφυλάξομεν, και ακίνδυνοι διαμένουμεν, και πασα γραφη δεδομενη ήμιν απο Θεου συμφωνος ήμιν εὑρεθησεται, και αἱ παρα βολας τους διαρρήδην ειρημένοις συμφωνήσουσι και τα φανερώς ειρημένα επιλύσει τας παραβολας. Ib. ii. 46, 47. pp. 171—4. ed. Grab. (Mass. ii. 27, 28. pp. 155—7.)

....

tradition," a testimony opposing, in terms, the view advanced by our opponents, for this is the very proposition which they maintain, viz. that the truth cannot be found out from the Scriptures by those who are ignorant of tradition.

men."

Again, speaking of the four Gospels, he tells us that they "breathe all around them immortality, and give life to So he tells us that the "doctrine of the Apostles and their disciples [i. e. Mark and Luke whom he had been quoting] concerning God is made clear by their words." Our opponents tell us that we are not to learn doctrine from the Scriptures, but only to go to them for what they call proof, but Irenæus learned doctrine from Scripture. And when delivering his doctrine respecting God, he tells us, when proceeding to the Scripture proof of its truth, that the Scriptures much more plainly and clearly proclaim the doctrine.s

And once more, he says,-" The faith which we profess is firm and not imaginatory, and alone true, having manifest proof from these Scriptures [i. e. the Septuagint version of the Old Testament]." How much more then must the Christian faith have manifest proof from the whole Scriptures!

THEOPHILUS OF ANTIOCH. (fl. a. 168.)

The next author to whom I would refer the reader is Theophilus of Antioch, who, in his two books to Autolycus, a heathen, thus speaks of the capability even of the books of the Old Testament to teach the faith. "But if you will, do you also read with attention the prophetical Scriptures, and they themselves will lead you more safely so as to enable you to escape eternal punishment and obtain the eternal blessings of God." Again; "Let it be your object for the future to study with a willing mind the things of God, I mean the things declared by the pro

1 See p. 210 above.

2 Undique flantes incorruptibilitatem et vivificantes homines. Ib. iii. 11. p. 221. (M. ib. p. 190.)

3 Manisfesta igitur et Apostolorum et discentium eorum ex verbis ipsorum de Deo facta est sententia. Ib. iii. 16. p. 238. (M. iii. 15. p. 204.)

4 Sicut ex Scripturis discimus. Ib. ii. 47. p. 175. (M. ii. 28. p. 157.) Didicimus enim ex Scripturis, &c. Ib. ii. 49. p. 177. (M. ii. 28. p. 158.)

6 Ipsis Scripturis multo manifestius et clarius hoc ipsum prædicantibus. Ib. ii. 66. p. 195. (M. ii. 35. p. 171.) Utens his ostensionibus quæ sunt ex Scripturis facile evertis, &c. Ib. v. 14. p. 422. (M. ib. p. 311.)

6 Firma est autem et non ficta et sola vera, quæ secundum nos est fides, manifestam ostentionem habens ex his Scripturis. Ib. iii. 25. p. 256. (M. iii. 21. p. 216.)

7 Ει δε βούλει και συ εντυχε φιλοτιμως ταις προφητικαίς γραφαις και αυται σε τρανότερον οδηγήσουσι προς το εκφυγείν τας αιωνίους κολάσεις, και τυχείν των αιωνιων αγαθών του Θεου. THEOPH. ANTIOCH. Ad Autol. lib. i. § ult. Ed. Bened. p. 346. (Ed. Col. p. 79.)

phets, that having compared the things spoken by us with those spoken by the rest of mankind, you may be able to find out the truth." Again ;-"Why should I enumerate a great number of the prophets, who were many, and spoke a multitude of things all agreeing with each other? For those who will may, by reading the things spoken by them, know accurately the truth, and not be led astray by vain fancies." Again; "It behoves, therefore, one who desires learning, to be willing to learn. Endeavour, therefore, more frequently to converse with them [i. e. the prophetical writings], that, having heard the living voice, you may learn accurately the truth."

TERTULLIAN. (fl. a. 192.)

What, again, is Tertullian's view as to the aptitude of Scripture to teach the faith?

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The following passages, though bearing indirectly on the point, as one not under discussion, will show his mind respecting it. Thus in his Treatise on the Resurrection, he says,- "It is indeed right, as also we have laid down above, that doubtful passages in Scripture should be interpreted by those that are certain, and obscure passages by those that are plain; both to the intent that faith may not be destroyed, the truth endangered, and the Godhead deemed of variable mind, through a disagreement between the certain and the doubtful, the plain and the obscure, as because it is not probable that that article of the Christian religion to which the whole faith is committed, and on which all discipline rests, should seem to be ambiguously announced and obscurely propounded." Scripture, then, is in parts plain, and where it is not so, that which is obscure is to be expounded by that which is plain; nor is it probable, thinks Tertullian, that an important point of the Christian faith should be propounded obscurely or ambiguously in Scripture.

Again, in the same Treatise, speaking of the heretics, he calls

1 Και το λοιπον εστω σοι φίλφορόνως έρευναν τα του Θεού, λέγω δε τα δια των προφητων ρηθεν τα, όπως συγκρίνας τα τε ύτο ήμων λεγομένα, και τα ύπο των λοιπων, δυνησει εμειν το αληθές. ID. ib. lib. 1. § 34. p. 373. (Ed. Col. p. 110.)

2 Και τι μοι το πλήθος καταλέγειν των προφητων πολλων οντων, και μυρια φίλα και συμ φωνα ειρηκότων ; οἱ γὰρ βουλομενοι, δύνανται εντυχοντες τοις δι' αυτών ειρημένοις ακριβως γνω και το άληθες, και μη παράγεσθαι υπο διάνοιας και ματαιοπονίας. ID. ib. § 35. p. 374. (Ed. Col. p. 112.)

3 Χρη ουν τον φιλομαθη και φιλομαθείν πειράσθητι ουν πυκνότερον συμβάλειν, όπως και ζω ons ancvoxc pains, anpilove patins Taxdec. İD. ib. ult. p. 379. (Ed. Col. p. 116.)

4 Et utique æquum sit, quod et super demandavimus, incerta de certis, et obscura de manifestis præjudicari: vel ne inter discordiam certorum et incertorum manifestorum et obscurorum fides dissipetur, veritas periclitetur, ipsa Divinitas ut inconstans denotetur: tum quod verisimile non est, ut ea species sacramenti in quam fides tota committitur, in quam disciplina tota connititur, ambigue annuntiata et obscure proposita videatur. TERTULL. De resurr. carn. c. 21. p. 337.

them, "those haters of the light of the Scriptures ;" in which we may observe, by the way, how mistaken our opponents are when they tell us that the Scriptures were the great refuge to which the heretics betook themselves.

And, again, in his Treatise against Praxeas, he says,-" Moreover, the Scripture is in no danger that it should need the aid of your argumentation lest it should seem to contradict itself. It speaks with good reason both when it determines that there is one God, and when it shows that the Father and Son are two, and is self-sufficient."

And in the same Treatise having quoted some passages relating to the distinction of Persons in the Trinity, he appeals to them as manifestly setting forth that distinction.3

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And in his Treatise On Præscription against the heretics," he says that" necessity compelled those who purposed to teach other doctrines to alter the instruments (or documents) containing the doctrine. For otherwise they could not have taught differently, unless they had different documents by which to teach. As their corruption of doctrine could not have succeeded without the corruption of the documents in which the doctrine is delivered, so integrity of doctrine would not have fallen to our lot without the integrity of those documents by which the doctrine is delivered."4

It is evident, then, that he thought that the Scriptures delivered the doctrines of religion clearly and plainly when he tells us that to give any probability to the doctrines of the heretics it was necessary that those Scriptures should be altered. There were certainly other modes of corrupting the truth, as he himself mentions just after in the case of the Valentinians, who, as he says, did not alter the Scriptures to suit their notion, but excogitated notions which they tried to fix upon the Scriptures, by a perversion of the meaning of the words, and similar artifices; but this does not interfere with the observation we have just quoted, that the only way by which heretics could give probability to their notions was by altering the Scriptures; and that

1 Lucifugæ isti Scripturarum. In. ib. c. 47. p. 354.

Porro non periclitatur Scriptura ut illi de tua argumentatione succurras, ne sibi contraria videatur. Habet rationem et quum unicum Deum statuit et quum duos Patrem et Filium ostendit; et sufficit sibi. In. Adv. Prax. c. 18. p. 510.

3 His itaque paucis tamen manifeste distinctio Trinitatis exponitur. I. ib. c. 11. p. 506. See also c. 13. p. 507, and De carne Christi, c. 15. p. 319.

4 Quibus fuit propositum aliter docendi, eos necessitas coegit aliter disponendi instrumenta doctrinæ. Alias enim non potuissent aliter docere, nisi aliter baberent per quæ docerent. Sicut illis non potuisset succedere corruptela doctrinæ sine corruptela instrumentorum ejus; ita et nobis et a nobis [et a nobis not in edd. of Pamelius or Semler] integritas doctrinæ non competisset, sine integritate eorum per quæ doctrina tractatur. ID. De Præscr. c. 38. p. 216.