I ask the impartial reader, Is it possible that Augustine could have spoken thus, if he had held that the consent of these writers formed part,-and through the obscurity of Scripture a necessary part,—of the rule of faith?

Again, when the Donatists objected to him the statements of Cyprian, and the Council held under him, he says, " But who is ignorant that the holy canonical Scripture of the Old and New Testament is limited to certain bounds, and is so far above all the later writings of bishops, that of it it cannot be doubted or disputed whether it is true or right, whatsoever shall appear to be written in it; but that as to the writings of bishops which either have been written or are being written since the confirmation of the canon, that they may be found fault with, both by the wiser discourse of any one more skilful in the matter, and by the weightier authority and more learned wisdom of other bishops, and by councils; and that local and provincial councils yield without any doubt to the authority of those plenary councils that are assembled together from the whole Christian world; AND THAT AS TO THOSE VERY ECUMENICAL COUNCILS, THE FORMER

ARE OFTEN CORRECTED BY LATER, when experience opens what was closed, and brings to light that which was hidden, without any swellings of sacrilegious pride, without any exaltation of the neck of arrogance, without any envious contentions, with holy humility, with catholic peace, with Christian charity." i

1 Quis autem nesciat sanctam Scripturam canonicam, tam veteris quam novi Testamenti, certis suis terminis contineri, eamque omnibus posterioribus episcoporum litteris ita præponi, ut de illa omnino dubitari et disceptari non possit, utrum verum vel utrum rectum sit, quidquid in ea scriptum esse constiterit. episcoporum autem litteras quæ post confirmatum canonem vel scriptæ sunt vel scribuntur, et per sermonem forte sapientiorem cujuslibet in ea re peritioris, et per aliorum episcoporum graviorem auctoritatem doctioremque prudentiam, et per concilia licere reprehendi, si quid in eis forte a veritate deviatum est; et ipsa concilia quæ per singulas regiones vel provincias fiunt, plenariorum conciliorum auctoritati quæ fiunt ex universo orbe Christiano sine ullis ambagibus cedere; ipsaque plenaria sæpe priora posterioribus emendari, cum aliquo experimento rerum aperitur quod clausum erat et cognoscitur quod latebat, sine ullo typho sacrilega superbiæ, sine ulla inflata cervice arrogantiæ, sine ulla contentione lividæ invidiæ, cum sancta humilitate, cum pace catholica, cum caritate Christiana. De bapt. contr. Donat. lib. ii. c. 3. ix. 98.

Lastly, in reply to the Pelagians, on the important doctrine of original sin, after having proved his view of the point in question from the holy Scriptures, he says,— "But what shall I say of those interpreters of the divine Scriptures who have flourished in the catholic church, how they have not attempted to turn these testimonies to other senses, since they stood firm in the antient and sound faith, and were not moved by novel error. If I should wish to collect them, and make use of their testimonies, it will be both too long a task, AND I SHALL PERHAPS SEEM TO HAVE RELIED LESS THAN I OUGHT UPON THE CANONICAL AUTHORITIES, FROM WHICH WE OUGHT NOT TO ALLOW OUR ATTENTION TO BE WITHDRAWN.

So far is he from giving to those writers the place demanded for them by the Tractators.

Before I pass on, I have only to remark, that as it respects matters of faith, I know of no testimonies that can be produced from Augustine that even semblably support the views of our opponents. The reader will consider whether the passages we have already adduced do not forbid the supposition that any real support for their views could be found in him. His sentiments as it respects the Rule of practice we shall consider hereafter.

CHRYSOSTOM (fl. a. 398.)

From Augustine let us pass on to the equally celebrated Chrysostom. "Let us, I beseech you," says Chrysostom, "shut our ears against all such persons, and follow closely the Rule (or Canon) of the Holy Scripture."

1 ' Quid autem dicam de ipsis divinarum Scripturarum tractatoribus qui in catholica Ecclesia floruerunt, quomodo hæc non in alios sensus conati sunt vertere, quoniam stabiles erant in antiquissima et robustissima fide, non autem novitio movebantur errore. Quos si colligere et eorum testimoniis uti velim, et nimis longum erit, et de canonicis auctoritatibus, a quibus non debemus averti, minus fortasse videbor præsumsisse quam debui. De nupt. et concup. lib. ii. c. 29. x. 328.

2 Παρακαλω, πασι τοις τοιούτοις τας ακοάς αποτειχισαντες, τω κανόνι της άγιας γραφης κατακολουθησωμεν. CHRYSOSTOMI in Genes. hom. xiii. § 3. tom. iv. p. 103. ed. Bened. Paris. 1718 et seq.

Again, anticipating the objection of a Pagan to become a Christian, on account of the multitude of sects among Christians, he says,-" A Pagan comes and says, 'I desire to be a Christian, but I know not to whom to attach myself. There is much contention and division among you, and much confusion. What doctrine shall I choose? Which shall I prefer? Each one says, I speak the truth. Whom am I to believe, having no knowledge at all in the Scriptures? And they both produce the same [testimony].' This, at least, is altogether in our favour. For if we said that you must believe our reasonings, you might with reason be troubled; but if we say that you must believe the Scriptures, and they are simple and true, it is easy for you to judge. If any one receives these, he is a Christian; if any one opposes them, he is far from the pale of Christianity. What, therefore, if he should come and say that the Scripture says this or that, but thou speakest differently; and ye have interpreted them in quite another way, distorting their meaning. Tell me, then, have you neither understanding nor judgment? And how could I,' he says, 'not knowing how to judge your matters? I desire to be a scholar; but you make me already a master.' If he should say this, what shall we answer?-how shall we persuade him? LET US ASK HIM IF ALL THIS IS NOT A MERE EXCUSE AND PRETENCE." And then, having added some further observations on the marks by which he might discern the true Church, he adds,-" But this is an excuse and pretence."

1 Έρχεται Ελλην, και λέγει, ότι βουλομαι γενεσθαι Χριστιανος" αλλ' ουκ οίδα τινι προσθωμαι· μαχη παρ' ὑμιν πολλη και στασις πολυς θορυβος ποιον ἑλομαι δογμα; τι αἱρησομαι; ἑκαστος λεγει, ότι εγω αληθεύω· τινι πεισθώ, μηδεν όλως είδως εν ταις γραφαις ή κακείνοι το αυτο προβάλλονται πανυγε τουτο ὑπερ ἡμων. ει μεν γαρ λογισμοις ελεγομεν πείθεσθαι, εικότως εθορυβου· ει δε ταις γραφαις λεγομεν πιστευειν, αὗται δε ἁπλαι και αληθεις, εύκολον σοι το κρινόμενον' ει τις εκείναις συμφωνει, οὗτος Χριστιανος· ει τις μάχεται, οὗτος πορρω του κανονος τούτου. Τι ουν αν εκεινος ελθών είπη, τουτο εχειν την γραφην, συ δε έτερον λεγης, και αλλως παρεξηγησθε τας γραφας τας διανοιας αυτών έλκοντες ; συ ουν, είπε μοι, νουν ουκ έχεις, ουδε κρισιν ; και πως αν δυναίμην, φησι, μηδε είδως κρίνειν τα ύμετερα ; μαθητης βουλομαι γενεσθαι· συ δε με ηδη διδασκαλον

Again, commenting on 2 Tim. v. 16, 17. "All Scripture is given by inspiration of God; and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works," he says,— "For doctrine. If there is anything which it behoves us to learn or be ignorant of, thence we shall know it. If it behoves us to reprove false doctrine, thence also we shall know it. If we need to be corrected and taught wisdom. For exhortation, for comfort, for correction, he says. That is if anything is deficient, and needs to be added. That the man of God may be perfect. He says that the exhortations of Scripture were given for this purpose; that the man of God may be perfect Instead of me, he says, you have the Scriptures. If you are desirous of learning anything, you will be able to do so from them. And if he wrote these things to Timothy, who was full of the Holy Spirit, how much more to us? Thoroughly furnished to all good works. Not simply a partaker, he says, but thoroughly and accurately furnished.”1

And in his commentary on the fifth Psalm, he speaks of the Scriptures as Christ's Will, giving an account of the heavenly inheritance, and how it is to be obtained, observing that "when we shall have arrived at perfect manhood, and the measure of our age, and passed to that life which is without change, he will then put us in possession of that inheritance. But in the mean time he has made a Will and left us the Scriptures, and told us what to do, in

ποιεις αν ταυτα λέγη, τι, φησιν, αποκρινόμεθα ; πως αυτον πεισομεν ; ερωτησωμεν, ει μη σκηψις ταύτα και προφασις . αλλα σκηψις τουτο και προφασις. ID. In

Act. Apost. hom. 33. § 4. ix. 258, 9.

1 Προς διδασκαλίαν ει τι μαθειν, ει τι αγνοησαι χρη, εκείθεν εισομεθα ει ελεγξαι τα ψεύδη, και τούτο εκείθεν ει επανορθωθηναι και σωφρονισθηναι προς παράκλησιν, προς παραμυθιαν, φησι, προς επανορθωσιν τουτέστι, ει τι λείπει, και χρη προστεθηναι· ἵνα αρτιος η ὁ του Θεου ανθρωπος δια τούτο φησι, γεγονεν ἡ των γραφων παράκλησις, ίνα αρτιος η ὁ του Θεου ανθρωπος . . . . αντ' εμου, φησι, τας γραφας εχεις ει τι βουλει μαθειν, εκειθεν δυνηση· ει δε Τιμοθέω ταυτα εγραφε τω πνευ ματος εμπεπλησμενω, ποσω μαλλον ἡμιν ; προς παν έργον αγαθον εξηρτ σκενος" οὐχ ἁπλως μετεχων, φησιν, αλλα μετ' ακριβειας εξηρτισμενος. ID. In 2 Tim. v. 16, 17. hom. 9. § 1. xi. 714, 15.

order to obtain the inheritance; so that we may not fail to obtain it, nor be disinherited.”1

Other passages may be found in works going under the name of Chrysostom, to the same effect; but I shall not here dwell upon them, as they are of doubtful genuineness.2

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Moreover, he bears witness to the completeness and perfection of Scripture as the Rule of faith. For he says that we have in the Scriptures an exact measure, and index, and rule of all things;” adding, " Wherefore I exhort and beseech all of you that, giving up all consideration as to what this or that person thinks concerning these things, you would consult the Scriptures respecting all these things; and having learnt the true riches, let us follow after these things, that we may obtain eternal blessings."3

And by "rule," he means that which receives neither addition nor diminution, as far as it is a rule; for he tells us that "a rule receives neither addition nor diminution, otherwise it ceases to be a rule.”4

Again, he says,-" Look not for another master; thou hast the oracles of God; no one teaches thee like them. Ignorance of the Scriptures is the cause of all evils." 5

1 Επειδαν εις ανδρα τελειον και μετρον ἡλικίας καταντήσωμεν, και προς τον ακήρατον μεταστωμεν βιον, τοτε ἡμιν εγχειρίζει τον κληρον εκείνον. Τέως δε διέθετο, και τα γραμματα ἡμιν κατελιπε, και τινα πράττοντες επιτευξόμεθα της κληρονομίας είπεν, ώστε μη εκπεσειν, μηδε αποκληρονομους γενεσθαι. ID. Expos. in Ps. 5. § 1. ν. 29.

2 See Homil. de Spir. S. § 10. iii. 808. This homily is considered by Photius a genuine work of Chrysostom; and by Savile the production of some learned contemporary of Chrysostom. See also Homil. in Ps. 95. prope fin. v. 636. This homily, however, is probably spurious.

3 Πως γαρ ουκ ατόπον . . . ὑπερ πραγματων ψηφιζομενους, ἅπλως ταις έτερων παρασύρεσθαι δόξαις και ταυτα ακριβη ζυγον άπαντων έχοντας, και γνώμονα και κανόνα, των θείων νόμων την αποφασιν ; διο παρακαλω και δεομαι παντων ὑμων, αφεντες τι τω δεινι και τω δεινι δοκει περι τουτων, παρα των γραφων ταυτα ἅπαντα πυνθανεσθε, και τον αληθη πλουτον μαθόντες, τούτων διωκωμεν, ἵνα και των αιωνίων επιτυχωμεν αγαθών. ID. In 2 Cor. hom. 13. fin. x. 537.

4 Ο Κανων ούτε προσθεσιν ούτε αφαίρεσιν δεχεται, επει το κανων είναι απολύ λυσι. In. In Phil. hom. 12. xi. 293.

5 Μηδε περιμείνης έτερον διδασκαλον· εχεις τα λόγια του Θεού" ουδεις σε δι δάσκει ως εκεινα . . . τουτο παντων αιτιον των κακών, το μη ειδεναι τας γραφας. ID. In Coloss. hom. 9. § 1. xi. 391.