And lastly, the reader will not fail to recollect the remarkable passage quoted in a previous page1 from the "Imperfect work on Matthew," the author of which, speaking of the times of Antichrist, says that "at that time there can be no proof of true Christianity, nor any other refuge for Christians wishing to know the true faith but the divine Scriptures," and no way "to ascertain which is the true Church of Christ, but only through the Scriptures;" because those who followed Antichrist, would have all the external appearances of the Christian Church as to Churches, the Scriptures, bishops, &c.; and that "the Lord, knowing that such a confusion of things would take place in the last days, commands, on that account, that the Christians who are in Christianity, and desirous of availing themselves of the strength of the true faith, should betake themselves to nothing else but the Scriptures. Otherwise if they shall look on other things, they shall stumble and perish, not understanding which is the true Church. And, through this, they shall fall upon the abomination of desolation, which standeth in the holy places of the Church." 912 Antichrist, let us observe, would use the same divine Scriptures; but, notwithstanding that, the only safe guide to those who wished to know the true faith and the true Church, would be those very Scriptures; so little did he think that, because Antichrist perverted and misused them, therefore they were not fit and sufficient to sit as judge upon his claims and errors, and decide the controversy between truth and falsehood. What, then, does Bellarmine, who acknowledges the value of the book itself, say to this? Why, forsooth, all these remarks are the interpolation of some Arian heretic! Upon which Bishop Taylor observes, "Bellarmine very learnedly says (De V. D. iv. 11.) that these words were put into this book by the Arians, but because he offers at no pretence of reason for any such interpolation, and it being without cause to suspect it, though the author of it had been an Arian, because the Arians were never noted to differ from the Church in the point of the Scripture's sufficiency, I look upon this as a pitiful shift of a man that resolved to say anything rather than confess his error." And in the same way Sixtus Senensis would get rid of the pas των, και ουκ εώσα πλανάσθαι και μη παραλύσωμεν αυτην, ουκ εσομεθα ευχείρωτοι τους εχθε ρούς. Δια ταύτης και τους ποιμένας και τους ου ποιμένας εισομεθα απαντας. ID. In Johann. hom. 59. (al. 58 ) § 2. viii. 346. 1 See pp. 97, 8 above. 2 Ib. 3 Dissuas. from Popery, Pt. 2. Works, vol. x. p. 405. And see his Rule of Conscience, bk. 2. c. 3. rule 14. Works, xiii. 103, 4. And Bishop Morton's Cath. App. pp. 313, 14, sage previously quoted from this work, as well as others. But, says Bishop Taylor, " When they cannot show, by any probable argument, that any heretics have interpolated these words, and that these are so agreeing to other words of St. Chrysostom, spoken in his unquestioned works, he shows himself and his party greatly pinched; and for no other reason rejects the words, but because they make against him; which is a plain self-conviction and self-condemnation."" There are two passages, however, connected with this subject, in the works of Chrysostom, which require explanation. The first is in his Commentary on the Second Epistle to the Thessalonians, where, explaining the words, "Therefore, brethren, stand fast, and hold the traditions which ye have received, whether by word or our epistle" (ii. 15.), he says,-" Hence it is evident that they [the Apostles] did not deliver all things by letter, but many things also orally; but both the one and the other are equally worthy of belief; let us, then, esteem also the tradition of the Church to be worthy of belief; it is a tradition; seek no further." But to know the mind of Chrysostom, this passage must be compared with others in him upon the same subject; and when we consider it in connexion with those which we have quoted above, it seems evident that these oral traditions, to which Chrysostom refers, were not points of faith, but rites and customs of the Church; for, as to the former, he distinctly sends us to Scripture as our rule, and a perfect rule. As it respects the latter, I willingly admit that he and other Fathers of the Church held that many of the rites and customs of the Church, not mentioned in Scripture, might be considered as having been derived from Apostolical ordinance or sanction; and that as it concerned those which the Church used and celebrated under that name, it was desirable and proper for individuals to rest satisfied, and not trouble the Church by curious inquiries into the matter; a judgment which, when restrained within its proper bounds, has good grounds to rest upon. And thus speaks the Tractators' own witness, Bishop Morton, on the passage,"If by these words, as worthy of credit,' be meant the traditions ceremonial, in this sense we must believe, certainly, that the ceremonies ordained by the Apostles were just and lawful, albeit (as even our adversaries do teach) altera 1 See p. 329 above. 2 Works, x, 405. 3 Εντεύθεν δήλον ότι ου πάντα δι' επιστολης παρεδίδοσαν, αλλά πολλά και αγραφως· όμοιας δε κακείνα και ταυτά εστιν αξιόπιστα ώστε και την παράδοσιν της Εκκλησίας αξιόπιστον ήλ Moda Tapadoσiset 16, μender rev (T. ID. In 2 Thess. ii. 15. hom. 4. xi. 532. ble so this sentence doth not differ from the profession of Protestants. But if the Romanists will have it understood of doctrinal points of faith, which are absolutely necessary unto salvation, as though some such article were not recorded in Scriptures, then was it not unjustly to be censured a speech unfitting the golden mouth of Chrysostome; because so S. Chrysostome should contradict himself in many places, not only of his supposed works, as hath been showed, in so plain sort justifying our defence of only Scripture, that their Church hath, therefore, in their new editions of Chrysostome, wiped that sentence out, [alluding to the Opus Imp. in Matth.]; but also in his unquestionable works, yea, even in his Homily next going before the objected testimony, where, exhorting all men to be exercised in reading the Scriptures, All things,' saith he, which are necessary, are manifest' [he proceeds to quote the Exposition on Ps. 95, which I omit as doubtful]. . . For the which cause he calleth the sacred Scriptures (In 2 Cor. hom. 13.) A most exact balance, square, and rule of divine laws.' Wherein Chrysostome is irreconcileably contrary unto the Romanists, who, for the defence of unwritten traditions, do esteem of Scripture, not as of a most exact, but only as of a part of a rule of faith." The other passage occurs in his Commentary on the Epistle to the Philippians, and stands thus,-"These things were not vainly instituted by the Apostles, namely, that at the celebration of the tremendous mysteries [i. e. the Eucharist] a remembrance should be made of the departed."" But here the tradition spoken of is clearly a mere custom, namely, that a remembrance should be made of the departed at the celebration of the Eucharist; and such a remembrance may be made (as it is in our own service) without its involving any doctrine of any kind whatsoever; and the words with which Chrysostom follows up the remark, namely, "they knew that much gain and much profit would hence accrue to them," contain merely an expression of Chrysostom's own sentiments. I will only add, that if our opponents wish to avail themselves of this last remark, as showing that Chrysostom favoured their views in another point, they had better first read the whole homily; for they will find that he not only advocates our praying for the faithful, but the dead generally, including expressly those who have died impenitent and unbelievers, to whom he thinks that our prayers may bring some benefit.* 2 Ουκ εικη ταυτα ενομοθετηθη ύπο των αποστολών, το επι των ερικτων μυστηρίων μνημην geverbas Tv Trex BorTY. ID. In Phil. i. 24. Hom. 3. xi. 217. 3 Ισασιν αυτοίς πολυ κέρδος γινομένον, πολλην την ωφέλειαν. Ib. 4 Κλαιωμεν ουν τουτους, βοηθώμεν αυτοίς κατα δυναμιν, επινοήσωμεν αυτοις τινα βοηθειαν, μικραν μεν, βοηθειν δε όμως δυναμένην. Ib. And see the whole of ᾗ 4. pp. 216-18. 66 Before I pass on, however, I must notice a passage quoted by the author of Tract 34 from the works of Chrysostom, and which forms another striking instance how little the Tractators' extracts from the Fathers are to be depended upon. The passage, as given by the Tractator, is this, " He who is duly strengthened in faith, does not go so far as to require reason and cause for what is enjoined, but is satisfied with the tradition alone." The italics are the Tractators. This passage he quotes as his motto; and then proceeds, in his Tract, to inculcate the necessity of observing certain rites and customs of the early Church as Apostolical traditions. Now this is a direct misapplication of the words of Chrysostom, which no reader, who had attended to the context, could have made. The words of Chrysostom are these. They are on those words of the Apostle, "I praise you, brethren, that ye remember me in all things, and keep the ordinances as I delivered them to you." (1 Cor. xi. 2.) And be says, "Therefore he then delivered many things not in writing, which also he frequently elsewhere states; but he then delivered them only, but now he gives the reason. For thus he rendered these his hearers more confident, and put down the haughtiness of those who opposed them. He proceeds not to say, ye have obeyed, but others have disobeyed; but indirectly, through the instruction he gives, he hints this in what follows, speaking thus, 'I would have you know that the head of every man is Christ, and the head of the woman is the man, and the head of Christ is God.' Here the reason is given. And he gives this, that he may make the weaker more attentive. The faithful and confirmed [disciple] therefore, as is right, needs neither reason nor cause for the things that may be commanded, but is satisfied with the delivery alone. But the weak, when he knows also the cause, then holds what was said with greater earnestness, and obeys with greater alacrity." I need not add one word to show the reader how completely the passage quoted by the Tractator has been perverted by him from its true meaning. CYRIL OF ALEXANDRIA (fl. a. 412.) I proceed to Cyril of Alexandria. 1 Αρα και αγραφως πολλά παρεδίδου τοτε, ο και αλλαχου πολλαχου δηλοι. Αλλά τότε μεν παρέδωκε μόνον, νυν δε και αιτιολογίαν τίθησιν. Ούτω γαρ και ταυτους ισχυροτέρους εποιεί τους ακούοντας, και εκείνων κατεσπα το εύσημα των εναντιούμε τον Είτα ου λέγει ότι ὑμεῖς μεν ὑπηκούσατε, έτεροι δε παρήκουσαν, αλλά ανυπόπτως εκ της διδασκαλίας αυτό αινίττεται δια των έξης, ούτω λεγων· θελω δε μας είδέναι, κ. τ. λ. Ή μεν αιτιολογία αύτη. Τίθησι δε αυτήν, τους ασθενέστερους προσεκτικωτέρους ποιων. Ο μεν ουν πιστος, ως χρή, και ευρωμενος ουδε δει ται λόγου ουδε αιτίας, ύπερ ων αν επιταχθη, αλλά αρκείται τη παραδόσει μόνη. Ο δε ασθενεσ τερος, όταν και την αιτίαν μαθη, τότε και μετα πλείονος της σπουδής κατέχει το λεχθεν, και μετά πολλής υπακουει της προθυμιας. In 1 Cor. hom. 26. $ 1. x. 228, 9. "That which the divine Scriptures hath not spoken, how," he asks, shall we receive it and reckon it among verities ?1 64 Again, commenting on 1 Cor. i. 21. he says," By the foolishness of preaching, he means the plainness of the phraseology of the inspired Scripture. Therefore leaving off labouring in vain and reaping no fruit, and spending your labours upon things that are unprofitable, hear me rather, and eat that which is good, namely, through the Evangelical proclamations, in which, saith he, your soul would abundantly delight, and be nourished. There is the true knowledge of God as he is, and instruction as to all virtue and propriety of conduct, becoming saints; and wisdom, such as with wonderful exactness rightly discerns everything that ought to be done, and perfectly fits the mind for activity in good works." Again; "We teach in the Churches, adducing the doctrines taught in the inspired Scripture, bringing the Evangelical and Apostolical word before our hearers as a kind of heavenly food."a Again, in his Third Dialogue respecting the Holy Trinity, one of the speakers observes, "To whom that is wise is it not evident that you, O my friend, will adduce vain words to us, and heap up a cold and useless mass of notions, unless you should prove to us that the volumes of the sacred writers agree with what you have spoken? For we shall not follow those who desire and are accustomed to speak from their own imaginations alone, but those who speak from the mouth of the Lord, according to that which is written ;" to which the other speaker replies, “You speak rightly. Therefore the divine David declared, &c." ;” 10 γὰρ οὐκ οἴρηκεν ή θειὰ γράφη, τινα δη τρόπον παραδεξόμεθα και εν τοις αληθώς έχουσι καταλογιούμεθα ; CYRILL ALEX. Glaphyr. in Genes. lib. ii. p. 29. Op. ed. Aubert. tom. i. 2 Μάριαν δε του κηρύγματος την κοινότητα της λέξεως της ένδυσης τη θεοπνευστα γραφή φησιν. Αφεντες ουν το εικο πονων, και ακαρπίαν συλλέγειν, και δαπαναν ανέχεσθαι πονους επι ανωφέλεσι πραγμασι, μάλλον ακουσατέ μου, και φάγεσθε αγαθα, τα δια των ευαγγελικών και ρυγμάτων δηλονότι, οἷς δη και περίττως, φησιν, εντρυφήσειεν ή ψυχή ύμωνε εκει γνωσις αληθης του κατά φύσιν Οεου, και αρετης απασης, και αγιοπρεπους ευκοσμίας μαθημα, και συνεσις θανα μαστος έκαστα των πρακτέων ορθώς διακρίνοντα, διακρίνουσα) και τεχνιτην εις αγαθουργίαν αποτέλευσα τον νουν, κ. τ. λ. Comment. in Is. lib. v. tom. ii. Op. tom. ii. p. 774. 3 Διδασκομεν γαρ εν εκκλησίαις τα δια της θεοπνεύστου γραφης παρακομίζοντες δόγματα, και ωσπερ τινα τροφην πνευματικήν τον ευαγγελικόν τε και αποστολικόν παρατιθεντες λόγον. Comment. in Johann. Ev. lib. vi. Op. tom. iv. p. 638. 4 Α. Και τινι των ευ φρονούντων ασυμφανές, ως οικείους ήμιν, ο φιλότης, επαντλήσεις 20γους, ψυχραν δε και άχρηστον εννοιων επισώρευσεις πληθυν, ει μη συνηχουσας οἷς έφης τας των αγίων ήμιν επιδείξεις συγγραφας; έψόμεθα γαρ ουχί τοις εθέλουσι τε και ειώθεσι τα απο μου νης της σφών αυτών ερεύγεσθαι διανοιας, αλλά τις λαλουσιν από στόματος Κυρίου, κατά το γεγραμμένον. Β. Ευ λέγεις ουκουν ο μεν θείος, φησιν, ύμνησε Δαβίδι κ τ. λο De S. Trin. Dial. 3. tom. v. P. 1. p. 477. The phrase των αγίων is frequently used by Cyril for the inspired writers. Αs,-Η ου διεπυθου των αγίων ήμιν ανακεκραγόταν περί Θεου, πη μεν, ότι εις εστιν ὁ νομοθέτης και κριτης, πη δε αυ μονος έχαν αθανασίαν ; Dial. 3. Ib. p. 476. And again ; B. Αρχ αν εχεις επων εκ των ιερων γραμμάτων τις αν γένοιτο των |