be considered himself able to place confidence, even for such points as these.

I add a reference below1 to some other confirmatory passages. Moreover, he distinctly refers to Scripture, not only as able to be the judge of controversies, and determine them, but as the judge to which we ought to resort, to distinguish between true and false doctrines.

"The arguments of the heretics," he says, "and through them of the philosophers, may be answered by a few short sentences of the Scriptures.""

"There is no argument that is so forcible, as a passage from the Holy Scriptures."

"We may spiritually say, when they persecute us in one city, that is, in one book or testimony of the Scriptures, let us fly to other cities, that is, to other books." We are not to go to tradition, when the heretics try to wrest passages of Scripture from us, but to other parts of Scripture.

Again, still more clearly;" Blasphemy is produced, if... he who is in the Church and believes in God, errs in doctrines which it is not lawful to be ignorant of; thinking differently of the Father, and Son, and Holy Spirit, than the truth of the matter itself requires; not believing in the resurrection of the dead, according to what the Scriptures teach. . . . Whence the Scriptures are to be read by us with all earnestness; and we should meditate in the law of the Lord day and night, that as experienced moneychangers, we may know which is good money and which bad." A more decisive testimony to the point, could hardly be penned.

Further, his testimonies to the fulness and perfection of Scripture, are clear and distinct. The doctrine of the Church," he

tum.

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Hoc quia de Scripturis non habet auctoritatem, eadem facilitate contemnitur qua probatur. In. In Matth. c. 23. vv. 35, 6, vii. 190.

See Præf. in Expos. Isai. iv. 1. 2. In Mich. e. 7. vv. 5—7. vi. 520. In Naum c. 3. vv. 18, 19. vi. 585, 6. In Matth. c. 21. v. 43. vii. 171. In Tit. c. 1. vv. 10, 11. vii. 704.

2 Paucis sententiolis Scripturarum possint hæreticorum et per eos philosophorum argumenta convinci. In. Ep. ad Ctesiph. ep. 133. § 2. i. 1027.

3 Nihil ita percutit ut exemplum de Scripturis sanctis. ID. In Zach. c. 10. vv. 15, 16, vi. 868.

4 Spiritualiter possumus dicere; quum persequuti nos fuerint in una civitate, hoc est in uno Scripturarum libro vel testimonio, nos fugiamus ad alias civitates, id est, ad alia volumina. Ir. In Matth. c. 10. vv. 23, 4. vii. 61.

5 Blasphemia.. profertur, si.... in Ecclesia constitutus et credens in Deum labatur in dogmatibus quæ ignorare non licitum est: aliter de Patre, et Filio, et Spiritu Sancto sentiens quam rei ipsius veritas habet: non ita credens in resurrectione mortuorum ut Scripturæ docent. ... Unde omni studio legendæ nobis Scripturæ sunt, et in Lege Domini meditandum die ac nocte; ut probati trapezita sciamus quis nummus probus sit, quis adulter. In. In Ephes. c. 4. v. 31. vii. 637.

says, "which is the house of God, may be found in the fulness of the divine books."1

"As we deny, not these things that are written, so we reject those things that are not written. That God was born of a virgin we believe, because we read it; that Mary married after the birth we believe not, bacause we read it not." The instance, with respect to which these words were spoken, may show us how compréhensive is the sense in which they were uttered.

Again; "The Church of Christ, which is in a flourishing state, and possessing Churches throughout the whole world, is joined together by unity of spirit, and has the cities of the Law, the Prophets, the Gospel, and the Apostles, has not gone out of her own borders, that is, from the Holy Scriptures."

Again; "That storehouse in which are hid all the treasures of wisdom and knowledge [Col. ii] is either God the Word, who seems hidden in the flesh of Christ, or the Holy Scriptures, in which the knowledge of the Saviour is laid up.

And lastly, he tells us that the whole doctrine, by which we become acquainted with God, and are not left ignorant why we are created, is contained in the divine books, and that God hath made known to us all the mysteries of religion by his Scriptures." How all these testimonies can be explained away, I do not understand.

And as to any notion of even the existence of catholic consent, we have already shown that he entertained no such idea. And to the passages there mentioned, we may add, that when speak ing elsewhere of Origen, he says," Others also, as well Greeks as Latins, have erred in the faith... I read him [Origen], as others; because he has erred like others ;" and hence he says,

Doctrina Ecclesiæ, quæ domus Dei est, in librorum reperiatur plenitudine divinorum. In. Ep. ad Paulum, ep. 30. § 6. i. 149.

2 Ut hæc quæ scripta sunt, non negamus, ita ea quæ non sunt scripta, renuimus. Natum Deum esse de Virgine credimus quia legimus; Mariam nupsisse post partum non credimus quia non legimus. Ip. Adv. Helvid. § 19. ii. 226, 7.

3 Ecclesiam [Ecclesia] autem Christi, quæ habitat bene, et in toto orbe ecclesias possidet, [possidens, Erasm.] spiritus unitate conjuncta est, et habet urbes Legis, Prophetarum, Evangelii et Apostolorum, non est egressa de finibus suis, id est, de Scripturis sanctis. ID. in Mich. c. 1. vv. 10 &s. vi, 444, 5.

4 Thesaurus iste in quo sunt omnes thesauri sapientiæ et scientiæ absconditi [Col. 2.] aut Deus Verbum est qui in carne Christi videtur absconditus, aut sanctæ, Scripturæ, in quibus reposita est notitia Salvatoris. Id. In Matth, c. 13. v. 44. vii. 97. 5 Quum... ratio omnis et sermo divinis libris contineatur per quos et Deum discimus, et quare creati sumus, non ignoramus; miror quosdam extitisse, &c. ID. Præf in Comm. in Ephes. vii. 537, 8,

6 Per Scripturas suas nobis nota fecerit universa mysteria. ID. In Ephes. c. 1. v. 9. vii. 555.

7 See pp. 200, 1, above.

8 Erraverunt in fide alii tam Græci quam Latini.. Sic legam ut cæteros, quia sic erravit ut cæteri. Iv. Ep. ad Pammach. et Ocean, ep. 84. § 8, i. 530.

in another place, with reference to the daughter of the person he was addressing, after having mentioned Cyprian, Athanasius, and Hilary, "The rest let her so read as rather to judge, than to follow them."1

THEOPHILUS OF ALEXANDRIA (fl. a. 385.)

Let us proceed to another able and excellent witness, Theophilus of Alexandria.

He tells us that "it would be the instigation of a demoniacal spirit to follow the conceits of the human mind, and to think anything divine, beyond what has the authority of the Scriptures which entirely disposes of the claims set up for ecclesiastical tradition as a divine informant.

As to the claims of Scripture, as the sole authoritative rule of faith, he speaks thus ;

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It is another thing if they can show, from the Scriptures, that God the Word had this soul before he was born of Mary; and that it was called his soul, before his assumption of flesh. But if they are compelled, both by the authority of the Scriptures and by reason itself, to believe that Christ had not a soul before he was born of Mary, (for, in the assumption of human nature, his soul also was assumed) they are evidently convicted of saying that the same soul was his, and not his. But let them cease, in their madness, from the impiety of these new doctrines. We, following the rule of the Scriptures, will proclaim, with the whole energy of our hearts, that neither his flesh nor soul existed before he was born of Mary."

"Wherefore, if they wish to celebrate with the Church the feast of Easter, let those who prefer the dreams of Origen, to the authority of the Scriptures, hear God saying, &c."4

1 Cæteros sic legat, ut magis judicet quam sequatur. ID. Ep. ad Lætam. ep. 107. § 12. i. 688. See also similar observations in his Ep. ad Tranquillinum, ep. 62. § 2. i. 352. et Comment. in Agg. c. i. vi. 750.

2 Dæmoniaci spiritus esset instinctus, sophismata humanarum mentium sequi, et aliquid extra Scripturarum auctoritatem putare divinum. THEOPHIL. ALEX. Epist. Paschal. i. § 6. in Biblioth. Vet. Patrum, ed. Galland. tom. 7. p. 617.

3 Aliud est, si possunt de Scripturis docere, antequam nasceretur ex Maria, habuisse hanc animam Deum Verbum, et ante carnis adsumtionem animam illius nuncupatam. Quod si et auctoritate Scripturarum et ipsa suscipere ratione coguntur, Christum non habuisse animam antequam de Maria nasceretur (in adsumtione enim hominis et anima ejus adsumta est) perspicue convincuntur eamdem animam et illius et non illius fuisse dicere. Sed cessent illi a novorum dogmatum impietate furibundi. Nos Scripturarum normam sequentes, tota cordis audacia prædicemus, quod nec caro illius nec anima fuerint priusquam de Maria nascere. tur. ID. in Epist. Paschal. 2a. § 8. ead. ed. p. 626.

4 Quapropter si volunt cum Ecclesia Dominicum Pascha celebrare, qui auctoritati Scripturarum Origenis præferunt deliramenta, audiant inclamantem Deum, &c. Id. in Epist. Paschal. 2a. § 19. p. 630.

VOL. II.

DD

"As the most impious of the heathen prefer error and custom to truth, making idols after the likeness of men so Origen, through the easiness and impiety of believers, hath let fall in his works [observations that are,] as it were, temples of idols; which we subverting by the authority of the Scriptures, and the zeal of faith, may use this similitude; for, as masons wishing to build a house four-square, measure out walls in all respects equal, and shaping them by line and rule, build what they intended; and join the four equal sides by a square at the angles at the top and bottom, preserving the same proportion throughout, so that beauty of work may be united with diversity of materials, and the angular lines may be secured by the art with which the building is constructed; so the teachers of the Church, having the testimony of the Scriptures, make the foundations of doctrine immoveable, and remain fearless; presenting their works to Christ, and saying, Strengthen me in thy words.' [Ps. cxxviii. 28.]”1

Again;-" As the helmsmen of great ships, when they see an immense wave coming from the deep, as hunters with a fierce wild beast, meet the foaming billows, and bear up against them, by opposing to them the prow, turning the rudders in the opposite direction so they who have a regard for their own safety, imitate this example, and using the revelation of the divine words as a rudder, meet the tempest and the waves of heretics, the law of God serving them in the place of skill; that those who had fallen may be raised, those who stand may stand firm, and all together may be preserved by the aid of its doctrine. FOR WHAT THE RUDDER IS TO THE HELMSMAN, THAT THE LAW OF GOD IS TO THE SOUL. 998

Sicut ethnicorum impiissimi errorem et consuetudinem præferunt veritati, fabricantes in hominum similitudinem idola. . . ita Origenes facilitate et impietate credentium, quasi delubra idolorum, tractatuum suorum monimentis demisit, quæ nos auctoritate Scripturarum et zelo [? telo] fidei subvertentes, utamur illa similitudine: ut enim cæmentarii quadram volentes ædificare domum, æquales ex omni parte parietes metiuntur, eosque norma et perpendiculo dirigentes quod animo depinxerint opere exstruunt; et ejusdem mensuræ per quadrum latera quatuor jungunt angulis sursum ac deorsum, cœptam æqualitatem paullatimque incrementa servantes, ut materiæ diversitatem jungat operis pulcritudo, et angulares lineas artifex structura custodiat; sic ecclesiæ præceptores habentes testimonia Scripturarum firma doctrinæ faciunt fundamenta, et intrepidi permanent, offerentes opera sua Christo, atque dicentes, Confirma me in verbis tuis.' [Ps. 128. 28.] Id. in Epist. Paschal. 3a. § 13. p. 637.

2 Sicut enim gubernatores magnarum navium, cum viderint immensum ex alto venire gurgitem, quasi venatores ferocissimam bestiam, spumantes fluctus suscipiunt, eosque proræ objectione sustentant, flectentes in diversum gubernacula ... qui sui curam gerunt imitantur exempli similitudinem, et divinorum dispensatione verborum quasi gubernaculo utentes, occurrunt hæreticorum tempestati et fluctibus, legem Dei pro arte retinentes, ut qui corruerant, suscitentur; qui stant, firmo perseverent gradu, et omnes in commune doctrinæ opitulatione serventur. Quod enim gubernatori clavus, hoc animo est lex Dei. Id. in Epist. Paschal. 3a. § 14. pp. 637, 8.

RUFINUS (fl. a. 390.)

Rufinus, after enumerating the canonical books of the Old and New Testament, adds these words, "These are the books which the Fathers have included within the canon; and out of these they intended that the articles of our faith should be framed." And a little further on he tells us, that in these alone is to be found the word of God, knowing nothing of tradition as another divine informant. "It appeared fit," he says, "to point out in this place these things which have been delivered to us by our Fathers, for the instruction of those who are receiving the first principles of the Church and faith that they may know what are the sources out of which they may draw for themselves the word of God."

AUGUSTINE (f. a. 396.)

The next Father to whom we would direct the reader's attention is the celebrated Augustine, whose testimony as it respects points of faith, is without exception wholly with us.

"Against ensnaring errors," he says, "God was pleased to lay down a firm support in the Scriptures; against which no one dares to speak, who at all desires to appear a Christian.""

"Let our writings be put out of sight; let the book of God be brought forward; hear Christ's words, hear the truth speaking," referring to Luke xxiv. 47.*

"As the night extinguishes not the stars in heaven, so iniquity overcomes not the minds of the faithful, while cleaving to the firm foundation of God's Scripture."

"Since, therefore, in every question that concerns life and manners, not doctrine only, but exhortation also is necessary, that by doctrine we may know what is to be done, and by exhortation

Hæc sunt [i. e. volumina] quæ Patres intra Canonem concluserunt, ex quibus fidei nostræ assertiones constare voluerunt. RUFINI Expos. Symb. Art. ult. (Ed. ad calc. Cypriani, Col. 1617. p. 319.)

2 Hæc nobis a Patribus tradita opportunum visum est hoc in loco designare ad instructionem eorum qui prima sibi Ecclesiæ ac fidei elementa suscipiunt, ut sciant, ex quibus sibi fontibus verbi Dei haurienda sint pocula. Ib. p. 320.

3 Contra insidiosos errores Deus voluit ponere firmamentum in Scripturis, contra quas nullus audet loqui, qui quoquo modo se vult videri Christianum, AUGUST. In Ep. Johann. tract. 2. § 1. tom. iii. Part. 2. col. 836. ed. Bened. Par. 1679, ed. seq.

Auferantur de medio charte nostre, procedat in medium codex Dei; audi Christum dicentem, audi veritatem loquentem [Luc. 24. 47]. ID. Enarr. in Ps. 57. v. 4. § 6. iv. 545.

5 Sicut stellas in cælo non extinguit nox, sic mentes fidelium inhærentes firmamento Scripturæ Dei non vincit iniquitas. ID. Enarr. in Ps. 94. § 29. iv. 1021.