spiritual, and confirming each of the things found from the phraseology customary in the Scriptures." "We take hold of the books and read, but we attain not the spiritual sense. And therefore there is need that with tears and unceasing prayers we should beg that the Lord may open our eyes... And why do I say that our eyes should be opened? For Jesus came to open the eyes of the blind. Therefore our eyes are opened, and the veil is taken away from the letter of the law. But I fear that we ourselves again shut them in a sleep still more profound, while we watch not in the spiritual understanding, nor are anxious to shake off sleep from our eyes, and contemplate the things that are spiritual.' 66 992 "I fear lest, by our too great carelessness and folly of heart, the divine volumes are not only veiled to us, but also sealed . . . Whence it is manifest not only that we must apply with earnestness to learn the meaning of the sacred Scriptures, but also that we must supplicate the Lord, and pray day and night, that the Lamb of the tribe of Judah would come, and taking himself the sealed book, would condescend to open it." "For the explanation of these things we must not depend upon the strength of the human understanding, but upon supplications and prayers poured forth to God. In which also we need your aid, that God the Father of the Word would give us the word to the opening of our eyes, that we may be able to behold wonderful things out of his law. [Ps. 119. 18.]”4 that contemplating in 1 Και άλλοι δε, οἱ βουλομενοι εξετάζειν την γραφήν, νουν έχοντας το γνωμα αυτης εύρων αν δυναιντο ουσης πολλαχου άληθως απαξους μεν, ου μην, ως φησι Κέλσος, το μηδεν. Αλλ' ουδε δύναται τις ανόητος η γόης εξομαλίσαι η όπη ποτε βουλεται το λεχθεν σφετερίσασθαι· Μονος δε και πας ὁ κατ' αληθείαν εν Χριστω σοφος τον είργον πάντα αποδώκ αν των μετ' επικρύψεως αερο μείων εν ταις προφητείαις, πνευματικά πνευματικούς συγκρινων και κατασκευάζων από της συ νηθείας των γραφων έκαστον των εὑρισκομένων. In. Contra Cels. lib. vii. 5 11. i. 701, 2. 2 Tenemius libros et legimus, sed spiritalem sensum non attingimus. Et ideo opus est lachrymis et orationibus indesinentibus postulare, ut Dominus aperiat oculos nostros. . . . Et quid dico ut aperiantur oculi nostri ? Quia jam aperti sunt. Jesus enim venit aperire oculos cæcorum. Aperti ergo sunt oculi nostri, et de litera legis velamen ablatum est. Sed vereor ne nos ipsi eos somno iterum profundiore claudamus, dum non vigilamus in intellectu spiritali, neque solliciti sumus ut somnum discutiamus ab oculis nostris, et contemplemur quæ spiritalia sunt. ID. In. Genes. hom. 7. § 6. ii. 80. ... 3 Ego autem vereor, ne per nimiam negligentiam et stoliditatem cordis, non solum velata sint nobis divina volumina, sed et signata . . . . Unde ostenditur non solum studium nobis adhibendum esse ad discendas literas sacras, verum et supplicandum Domino, et diebus ac noctibus obsecrandum, ut veniat agnus ex tribu Judæ, et ipse accipiens librum signatum dignetur aperire. ID. In Exod. hom. 12. § 4. ii. 174 4 Ad hæc explananda non humani ingenii viribus nitendum est, sed orationibus, et precibus ad Deum fusis. In quo etiam vestri adjutorio indigemus, ut Deus Pater Verbi det nobis verbum in apertionem oris [? oculi] nostri, ut possimus considerare mirabilia de lege ejus. In. In Levit. hom. 6. § 1. ii. 215. the Holy Spirit the things that are written by the Spirit, and comparing spiritual things with spiritual, we may explain the things that are written, worthily of God, and the Holy Spirit who inspired them.” "Ye ought to know that the things read from the sacred volumes are worthy of having been uttered by the Holy Spirit, but we need the grace of the Holy Spirit to interpret them."" "As Moses heard God, and then brought to the people what he had heard from God, so we need the Holy Spirit to make us acquainted with the mysteries [of Divine truth], that by our prayers we may be enabled to hear the Scripture, and then signify to the people what we have heard.3 Other similar passages might easily be added. Hence, then, we clearly see that Origen's view was, not that there were no difficulties in Scripture, (which no one supposes,) not that even in the simplest passages there might not be a latent meaning besides that which was upon the surface, (a notion which, as is well known, he carried to an absurd extreme,) but that even a reception of the first and obvious meaning was suf ficient to make a man a believer, and that a diligent study of the Scriptures would unfold even its hidden meanings, and that the great assistant to whom we should look for the interpretation of it is the Holy Spirit. And nowhere does he speak so as to modify this view, except with regard to that summary of the faith we have already noticed, for which he considered himself to have sufficient testimony in the preaching of the Apostolical Churches. Nay, in other points, he expressly tells us, as we have seen, that Christians were, from the beginning, divided as to the meaning of the sacred books. And how far that summary is of any use against the errors of the present day, is a point we have already considered. CYPRIAN (fl. a. 248.) In the preface to his first two books of Scripture Testimonies, 1 Oremus Dominum ut nobis etiam ad cætera, quæ ab eo prophetata sunt, intelligenda lucidiores quosque et veritati proximos sensus aperire dignetur, ut in Spiritu Sancto considerantes quæ per Spiritum scripta sunt, et spiritalibus spiri talia comparantes, digne Deo et sancto Spiritu qui hæc inspiravit, quæ scripts sunt explicemus. In. In Num. hom. 16 § 9. ii. 334. Scire debetis digna quidem esse sancti Spiritus eloquio quæ leguntur, [i. e. sacrorum voluminum"]; sed ad explananda ea indigemus gratia Spiritus Sancti. ID. In Jos. hom. 8. § 1. ii. 415. 3 Quomodo Meses audiebat Deum, et deinde ea quæ a Deo audierat, proferebat ad populum; sic nos indigemus Spiritu sancto loquente in nobis mysteria, ut orationibus nostris Scripturam possimus audire, et rursum quod audivimus populis intimare. In. In Ezech. hom. 7. § 10. iii. 385. 4 See De Princ. lib. iv. § 10. i. 167 addressed to Quirinus, in which he gives a few of the chief passages of Scripture on the principal Christian doctrines, after stating what his work contained, he adds, "If you read these, they will be of use to you for the present in forming the first lineaments of the faith. More strength will be given you, and the understanding of your heart will be more and more vigorous, if you search the Scriptures of the Old and New Testament more fully, and read through all the volumes of the spiritual books. For in this work we have but filled a small vessel from the divine fountains, to send to you as a temporary supply. You will be able to drink more freely, and be more fully satisfied, if you also approach to the same fountains of divine fulness, and drink from hence as we have." Is not this a reference to Scripture as the best teacher of the Christian religion? NOVATIAN (f. a. 251.) "The divine Scripture," says Novatian, "easily refutes and exposes both the frauds and thefts of heretics."" GREGORY OF NEOCESAREA (fl. a. 254.) "To those who search the divine oracles," says Gregory of Neocæsarea, "is unfolded the treasure of the knowledge of God." LACTANTIUS (fl. a. 303.) "Learned men," says Lactantius, "accustomed to sweet and polished orations and poems, despise the simple and unadorned language of the divine Scriptures as contemptible .... Could not, then, God, the maker of the mind and voice and tongue, speak eloquently? Yes, verily, but the Supreme Providence 1 Quæ legenti tibi interim prosint ad prima fidei lineamenta formanda. Plus roboris tibi dabitur, et magis ac magis intellectus cordis operabitur, scrutanti scripturas veteres ac novas plenius, et universa librorum spiritalium volumina perlegenti. Nam nos nunc de divinis fontibus implevimus modicum, quod tibi interim mitteremus. Bibere uberius et saturari copiosius poteris, si tu quoque ad eosdem divinæ plenitudinis fontes nobiscum pariter potaturus accesseris. CYPRIANI Testim ad Quirinum. Præf. ad libr. i. and ii. 2 Scriptura divina hæreticorum et fraudes et furta facile convincit et detegit. NOVATIANI De Trin. c. 19. cum Tertull. Op. ed. 1664. p. 718. 3 Τοις ερεύνωσι τα θεια λογια ανακαλύπτεται ὁ θησαυρος της του Θεου γνωσίως. GREGOR. NEOCES. (THAUMAT.) In Annunc. Serm. 2. ed. Paris. 1622, p. 19. See the whole context. wished those things that are divine to be clear, that all might understand what he himself addressed to all.” 66 The divine Scriptures teach us the knowledge of the truth." "This is the principal reason why the holy Scripture is not believed among the wise and learned and the princes of this world, that the prophets have spoken in a common and simple phraseology, as addressing themselves to the people." "Since there have existed many heresies, and the people of God have, by the instigations of evil spirits, been divided, the truth is briefly to be settled by us, and placed in its own proper abode; that if any one desires to draw the water of life, he may not be carried away to exhausted lakes that have no supply, but may know the abundant fountain of God, supplied with which he may enjoy perennial light.. Some not sufficiently learned in the heavenly writings.... have been led astray from the right path, and corrupted the heavenly writings, that they might compose for themselves a new doctrine, destitute of any root and stability."4 ATHANASIUS (fl. a. 326.) Our next witness is Athanasius, whose views, indeed, on the point now in question are very clearly shown in some of the pas sages already quoted from him above; where he tells us that "the whole inspired Scripture teaches more clearly and fully .... 1 Assueti enim [i. e. homines literati] dulcibus et politis sive orationibus sive carminibus, divinarum literarum simplicem communemque sermonem pro sordido aspernantur. . . Num igitur Deus et mentis et vocis et linguæ artifex diserte loqui non potest? Imo vero Summa Providentia carere fuco voluit ea quæ divina sunt, ut omnes intelligerent quæ ipse omnibus loquebatur. LACTANT. Div. Instit. Lib. vi. c. 21. (Cant. 1685. p. 339. Par. 1748. vol. 1. p. 496.) 2 Nos... divinæ literæ ad scientiam veritatis erudiunt. Lib. vii. c. 14. (Cant. 1685. p. 383. Par. 1748, vol. 1. p. 555.) 3 Nam hæc in primis causa est, cur apud sapientes et doctos et principes hujus sæculi, Scriptura Sancta fide careat, quod Prophetæ communi ac simplici sermone, ut ad populum, sunt locuti. Lib. v. c. 1. (Cant. 1685. p. 236. Par. 1748. vol. 1. p. 361.) ... 4 Sed quoniam multæ hæreses extiterunt, et instinctibus dæmonum populus Dei scissus est, determinanda est nobis veritas breviter, et in suo proprio domicilio collocanda ; ut si quis aquam vitæ cupiet haurire, non ad detritos lacus deferatur, qui non habent venam, sed uberrimum Dei noverit fontem, quo irrigatus perenni luce potiatur. . . . . Quidam non satis cœlestibus literis eruditi. . . . depravati sunt ab itinere recto, et cœlestes literas corruperunt, ut novam sibi doctrinam sine ulla radice ac stabilitate componerent. Lib. iv. c. 30. (Cant. 1685. pp. 231, 2. Par. 1748. vol. i. pp. 352, 3.) And to these passages we might add the following, "Ecce vox de cœlo veritatem docens, et nobis sole ipso clarius lumen ostendens. ' Lib. iii. c. ult. (Cant. 1685. p. 171. Par. 1748. tom. i. p. 270.) There can be little doubt to what Lactantius here refers, but as the Scriptures are not expressly named, I have not noticed it above. than he could," that "the representations of the truth derived from the Scriptures are much more exact than those derived from any other source;" that the reader of Scripture may "find from the divine oracles" the Christian faith, " for the holy and inspired Scriptures are sufficient of themselves for the delivery of the truth;" and that "the true and pious faith in the Lord is evident to all, being known and read out of the divine Scriptures."3 But we may add to these many other similar testimonies. Thus, after having expounded the faith respecting the person and incarnation of Christ, he says,-" Accept these remarks from us, treating briefly of the matter as far as regards the elements and outline of the faith with respect to Christ. . . . But if, having taken occasion from these remarks, thou shouldest read the Scriptures, sincerely applying thy mind to them, thou shalt know from them, as to the points spoken of, more perfectly and clearly the accuracy of what has been said." 994 Again; "The Lord himself said, Search the Scriptures, they are they that testify of me. How, therefore, shall they confess the Lord who do not search the Scriptures respecting him? . . . Of what use are the Scriptures to him of Samosata?... Of what use are the Scriptures to the Arians, and why do they quote them?.... For none of these heresies have anything in common with the Scriptures in the impiety of their conceits. And this their patrons well know. . . . . But in order to deceive the simple they pretend to care for and speak the words [of Scripture], like their father the devil, that from the use of the words they may seem to hold the right doctrine, and may then persuade miserable men to embrace doctrines contrary to the Scriptures Any one who wished accurately to discuss these points, might write much respecting them.... But since the divine Scripture is more competent than all things [to teach the faith], therefore having given my advice to those who desire to know more concerning these things to read the divine words, I have myself hastened to set forth that which is most pressing, on which account chiefly I have thus written."5 1 See p. 283, note 1 above. 2 See p. 284, note 1 above. 3 See p. 290, note 2 above. Χριστον πιστεως. ...... 4 Ταύτα μεν σοι παρ' ήμων δι' ολίγων, ὅσον προς στοιχειωσιν και χαρακτηρα της κατα Συ δε την προφασιν εκ τούτων λαβων, εἰ εντυγχανεις τοις των γράφων γραμμασι, γνησίως αυτοίς εφιστάνων τον νουν, γνώση παρ' αυτών τα λεγομενα τελειο τερον μεν και τρανότερον των λεχθέντων την ακρίβειαν. ATHANAS. De incarn. Verbi Dei. § 56. tom. i. p. 96. ed. Ben. Τι του 5 «Ο δε Κύριος αυτος έλεγεν, ερευνάτε τας γραφάς, ότι αυταί εἰσιν αἱ μαρτυρούσαι περί εμου Πως ουν ὁμολογήσουσι τον Κύριον, μη προερευνωντες τας περί αυτού γραφας; Σαμοσάσει τα των γράφων; ... Τι δε και τοις Αρειανοις αἱ γραφαι, και τι ταύτας ούτοι προ |