Fathers, as a "divine informant," and part of the rule of faith, but to the testimony of certain Fathers, whose suffrage he justly considers as a confirmatory argument in favour of his doctrine.

And his words have the same meaning in several other passages, which are often quoted against our views; as the context will at once show.

Again; after having quoted four of the preceding Fathers in defence of the doctrine of the consubstantiality of the Son with the Father, he says,-" Lo, we give you proof that this doctrine has passed down from Fathers to Fathers; but you, ye new Jews and disciples of Caiaphas, what Fathers have you to show as supporters of your phrases? You could name none of the prudent and wise. For all abhor you, except the devil only." Now, this language is sufficiently violent, especially when we recollect that one of the four, to whom he appealed, was Origen, who was subsequently condemned by the majority of the Church for opposing the doctrine, which Athanasius here quotes him as maintaining; and that Jerome admits that many of the earlier writers had spoken erroneously on the point; but, nevertheless, all that it amounts to is, that certain of the Fathers had maintained the doctrine, and that he did not believe that Arius could produce any such authority for his views; and consequently that besides the Scripture proof, he had a strong argument from antiquity in favour of the doctrine. But what then? We are far from denying the successional preaching of the orthodox doctrine in the Church, or that the indications of that delivery contained in the writings of the Fathers, are an important confirmation of the true faith. Nay, we think that in the case of any fundamental doctrine, it would be absurd to suppose that all the writers of the primitive Church should have erred; and therefore that, con

1 Ιδου ήμεις μεν εκ πατέρων εις πατερας διαβεβηκεναι την τοιαύτην διανοιαν αποδεικνυομεν· ὑμεις δε, ω νεοι Ιουδαιοι και του Καιαφα μαθηται, τινας αρα των ρηματων ύμων εχετε δειξαι πατερας ; αλλ' ουδενα των φρονιμων και σοφων αν είποιτε. παντες γαρ ύμας αποστρέφονται, πλην μόνου του διαβόλου. De Decret. Nic. Syn. §. 27. i. 233.

VOL. II.

B B

sidering the number of writings that remain to us of the first four or five centuries, it is but reasonable to require that any doctrine put forth as fundamental, should have some support in those writings. And therefore we quite agree with Athanasius in his remark respecting the Arians," If they confess that they have now first heard these things, let them not deny that this heresy is foreign [to the Church], and not from Fathers. But that which is not from Fathers, but invented now, what else can it be, but that of which the blessed Paul foretold, 'In the last times some shall depart from the sound faith,' &c." The truth of this, few, I suppose, will deny.

But where, I ask, is it intimated in these, or any other passages of Athanasius, that the testimony of a few Fathers is to be taken as an adequate proof and representation of Catholic consent for several centuries, infallibly conveying to us the oral teaching of the Apostles; and giving us a revelation of divine truth, more full and clear than what we have in Scripture; and thus forming part of the rule of faith? No; on the contrary, the writings of Athanasius clearly and abundantly show (as we have seen) that he considered Scripture the sole and entire rule of faith; yes, and the source from which all were to certify themselves of the faith, for he says, "The true and pious faith in the Lord hath stood forth evident to all, being known and read out of the divine Scriptures."2

In fact, of tradition, in the sense in which the Romanists and the Tractators use the term, namely, as something coming to us from the oral teaching of the Apostles, above and beyond Scripture, through a successional delivery by all the Fathers, we meet with not one syllable in the writings of Athanasius.

1 Ει δε και αυτοί πρωτον νυν ὁμολογουσιν ακηκοέναι τα τοιαυτα, μη αρνείσθωσαν αλλοτρίαν και μη εκ πατέρων είναι την αίρεσιν ταύτην. Το δε μη εκ πατέρων, αλλα νυν εφευρεθεν, τι αν ειη έτερον η περι οὗ προείρηκεν

μακάριος Παυλος

εν υστεροις καιροις αποστήσονται τινες της υγιαινούσης πιστεως, κ. τ. λ. ID. Orat. 1. contr. Arian. § 8. i. 412.

2 In. Ep. ad Jovian. § 1. i. 780. See p. 349 above.

CYRIL OF JERUSALEM. (fl. a. 350.)

I proceed to Cyril of Jerusalem, and offer to the reader the following extracts from his Catechetical Lectures to those about to be baptized.

First, as it respects Scripture being the sole authori

tative rule of faith.

After giving a brief account of the principal articles of the Christian faith, he says,-" Retain this seal ever in thy mind, the principal points of which have now been briefly enumerated. But if the Lord permit, they shall be discussed, as far as I am able, with Scripture proof. For, as it respects the divine and holy mysteries of the faith, not even the least point ought to be delivered without the divine Scriptures, nothing asserted nakedly without proof, by probable reasoning and oratorical statements. Nay, you must not believe me, when I declare these things to you nakedly without proof, if you do not receive the proof of the things spoken from the Divine Scriptures."1

To see the full force of this passage, we must recollect that it is addressed to the young, to those about to be baptized; and to them it is said by Cyril that they were not to believe him, but so far as they should find him to be borne out by the declarations of Scripture; so far is he from asserting that the interpretation of Scripture which he gave, was binding upon the conscience, and the proper object of faith. And, moreover, this is said with reference to the creed, which is emphatically put forward by the Tractators as part of the rule of faith, and a divine revelation, quite independent of Scripture.

Again, he says, "There is need truly of spiritual

δ

1 Ταυτην εχε την σφραγίδα εν τη διανοια σου παντοτε, ἥτις νυν μεν κατα ανακεφαλαίωσιν ακροθιγώς ειρηται. Ει δε παρασχοι ὁ Κύριος, μετα της των γραφων αποδειξεως κατα δυναμιν ῥηθησεται. Δει γαρ περί των θείων και ἁγιων της πίστεως μυστηριων, μηδε το τυχον ανευ των θειων παραδίδοσθαι γραφων, μηδε ἁπλως πιθανοτητι και λόγων κατασκευαις παραφέρεσθαι. Μηδε εμοι τω ταύτα σοι λεγοντα ἅπλως πιστευσης, εαν την αποδειξιν των καταγγελλομένων απο των θείων μη λaßns ypapwv. CYRILL. HIEROSOL. Catech. 4. § 12. (Ed. Milles. Oxon. 170?. p. 56.)

grace, that we may discourse of the Holy Spirit. Not that we may speak worthily of the subject, for that is impossible; but that speaking the things which we learn from the Divine Scriptures, we may proceed without danger.”1 He knew nothing of an infallible interpretation of Scripture, derived from the oral teaching of the Apostles, and handed down by "tradition."

Further; as to the perfection of Scripture. He says,— "What else is there that knows the deep things of God, but only the Holy Spirit that uttered the Divine Scriptures? But neither hath the Holy Spirit himself spoken in the Scriptures concerning the generation of the Son from the Father. Why, therefore, do you curiously inquire after that which the Holy Spirit hath not written in the Scriptures? Do you, who know not what is written, curiously inquire after that which is not written? There are many subjects for inquiry in the Divine Scriptures, [and] we do not fully comprehend that which is written, why do we curiously inquire after what is not written ?"2

Again ; "Therefore let those things be spoken by us concerning the Holy Spirit which are written. And if anything is not written, let us not curiously inquire after it. The Holy Spirit himself hath uttered the Scriptures, and hath himself spoken concerning himself as much as he spleased, and as much as we are capable of receiving. Therefore let those things be spoken which he has uttered; for what he hath not spoken, we dare not speak."s

1 Πνευματικης αληθως χρεια της χαριτος, ἵνα περι Πνεύματος ἁγιου διαλεχθωμεν οὐχ ἵνα κατ' αξίαν ειπωμεν· αδυνατον γαρ' αλλ' ίνα τα απο των θείων γραφων είποντες ακινδύνως διελθωμεν. ID. Cat. 16. § 1. p. 223.

2 Τι εστιν έτερον γινωσκον τα βαθη του Θεου, ει μη μόνον το Πνευμα το άγιον το λαλησαν τας θείας γραφας αλλ' ουδ' αυτο το Πνευμα το άγιον περί της εκ Πατρός του Υιου γεννησεως εν ταις γραφαις ελαλησεν. Τι τοινυν πολυπραγμονείς, & μηδε το Πνευμα το άγιον εγραψεν εν ταις γραφαις; δ τα γεγραμμενα μη γινωσκων, τα μη γεγραμμενα πολυπραγμονεις; Πολλα ζητηματα εστιν εν ταις θείαις γραφαις, το γεγραμμενον ου καταλαμβανομεν, τι το μη γεγραμμενον πολυπραγμονουμεν ; ID. Cat. 11. § 4. pp. 140, 1.

Ει δε τι μη

3 Λεγεσθω τοινυν ὑφ ̓ ἡμων περι ἁγιου Πνεύματος τα γεγραμμένα. γεγραπται, μη πολυπραγμονωμεν. Αυτο το Πνεύμα το άγιον ελάλησε τας γραφας αυτο και περι αυτου ειρηκεν όσα εβούλετο, και όσα εχωρουμεν λεγέσθω ουν ἁ ειρηκεν· όσα γαρ ουκ ειρηκεν ήμεις ου τολμωμεν. ID. Cat. 16. § 1. p. 224.

Again; "It is sufficient for us to know these things. But as to nature or hypostasis, do not curiously search into it. For, if it was written, we would declare it. It is not written, let us not dare to do so. It is sufficient for our salvation, to know that there is Father, Son, and Holy Ghost."1

Again; "Not using, even to-day, human imaginations, for that would be unprofitable; but only PUTTING YOU IN MIND OF those things which we learn from the Divine Scriptures; for that is the safest; according to the blessed Apostle, who says, 'which things we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual.' ”*

But it may be said, (for it has been said by those who would fain make us believe that every passage in the Fathers, in which the word tradition (πapadoσıç) is mentioned with favour, is a support to the views we are opposing,) that Cyril says, in another place, "Be careful, therefore, brethren, and hold fast the traditions which ye now receive . . . God will require of you an account of the deposit committed to your keeping." True; and what does he mean by these " traditions"? Let his own words in the previous context explain,-" Hold fast the faith [or, creed] both in knowledge and profession, and keep it; that only, I mean, which is now delivered (tradited) to thee by the Church, and which is established from the whole Scripture;" and of this creed he adds, "The articles of

1 Και αυταρκες ἡμιν ειδεναι ταυτα φυσιν δε η ὑποστασιν μη πολυπραγμονει· ει γαρ ην γεγραμμενον, ελεγομεν' ου γεγραπται, μη τολμησωμεν· αυταρκες ἡμιν ειδεναι προς σωτηρίαν ότι εστι πατηρ και υἱος και ἅγιον Πνευμα. ID. Cat. 16, § 12. pp. 236, 7.

2 Ουκ ανθρωπινοις και σήμερον κεχρημένοι σοφισμασιν, ασυμφορον γαρ' αλλα τα εκ των θείων γραφων μονον ὑπομιμνήσκοντες, ασφαλεστατον γαρ κατα τον μακαριον Αποστολον, ός και φησιν· ὁ και λαλουμεν, ουκ εν διδακτοις ανθρωπινης σοφίας λογοις, αλλ' εν διδακτοις Πνεύματος, πνευματικοις πνευματικά συγκρινοντες. ID. Cat. 17. § 1. p. 241.

3 Βλεπετε ουν, αδελφοι, και κρατείτε τας παραδόσεις, ἃς νυν παραλαμβανετε Θεος δε παρ' ὑμων απαιτεί της παρακαταθήκης τους λογους. Ib. Cat. 5.

§ 8. p. 76.

4 Πιστιν δε εν μαθήσει και επαγγελια κτησαι και τήρησον, μονην την ύπο της εκκλησίας νυνι σοι παραδιδομενην, την εκ πάσης γραφης οχυρωμενην. Ib. Cat. 5. § 7. p. 75.