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By the daily reading of the Holy Scriptures, let each one pour oil into his faculties, and prepare the lamp of his mind, so that, according to the precept of the gospel, it may give light to all that are in the house.' (Matt. v. 15.) . . . . Let us mingle with the heavenly choir, as if already in mind translated thither; and viewing the abodes of glory, let us be now what we are about to be. Of which blessedness the Jews have made themselves unworthy, who having left the riches of holy Scripture, and given themselves up to the teaching of their rabbies, to this day it is said of them, 'They do always err in their heart.' [Ps. xciv. 10.]"

Again; "Whence, if we wish to be partakers of salvation, and cleaving to the pursuit of virtue to purge our souls of their evil propensities, and to wash away whatever impurity there is in us, by the continual meditation of the Scriptures, contemplating as it were under a clear sky the openly revealed doctrines of the Christian faith, let us hasten to celebrate the feast of heavenly joy."

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Again; Leaving the shades of error and the cold of ignorance, let them, like the Magi, turn themselves to the rise of the Sun of righteousness, and inhabiting the warmest region under heaven, which is experienced in the heat emanating from the Scriptures, let them, despising the madness of Origen, ask their ecclesiastical pastors, and say, Where is he who is born King of the Jews? And when they shall have found him lying in the manger, that is, in the plain unadorned discourse of the Scriptures, let them offer to him gold and frankincense and myrrh, that is, an approved faith shining with all the splendour of truth, the fragrancy of a sweet smelling conversation and continence.

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1 Quotidiana lectione sanctarum Scripturarum quisque infundat oleum sensu suo, et paret mentis lucernam, quæ juxta præceptum Evangelii luceat omnibus qui in domo sunt' [Matth. v. 15.] . . . cœlestibus misceamur choris, ut jam nunc illuc mente translati, et augustiora videntes loca simus quod futuri sumus. Qua beatitudine indignos se fecere Judæi, qui Scripturæ sanctæ opibus derelictis, et ad pauperis intelligentiæ adquiescentes magistros, hodie audiunt; 'semper errant corde.' [Ps. xciv. 10.] THEOPHIL. ALEX. in Epist. Paschal. la. §§ 1, 2. in Bibl. Vet. Patr. ed. Galland. tom. vii. p. 616.

2 Unde si volumus salutis esse participes, et adhærentes studio virtutum animarum vitia purgare, et quidquid in nobis sordium est, jugi Scripturarum meditatione diluere; quasi sub sudo apertam doctrinarum scientiam contemplantes, festinemus supernæ lætitiæ festa celebrare, In. in Ep. Pasch. 2a. § 1. p. 623.

3 Erroris tenebras frigusque ignorantiæ relinquentes, ad ortum solis justitiæ juncti magorum studiis convertantur, et inhabitantes calidissimam plagan coli, quæ in Scripturarum fervore sentitur, pastores ecclesiasticos, spreta Origenis amentia, sciscitentur, et dicant: ubi est qui natus est rex Judæorum?' Cum illum invenerint jacentem in præsepi, humili videlicet eloquio Scripturarum, offerant ei aurum et tus et myrrham, id est, fidem probatam et omni veritatis splendore ful

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Again;-"Sailing in the same vessel with the Saviour our Lord, like his disciples, we have passed over the sea, and entering the haven of rest, we arrive at the lovely shore of the divine volumes, and pluck the various flowers of knowledge, and kissing the snowy limbs of wisdom, we remain fixed in her embraces.... For as many as read the Holy Scriptures with diligence. and wander through the variegated meadows of the heavenly discourses, enjoy this blessedness." In these passages, then, Holy Scripture is clearly set forth as the great teacher on all points connected both with faith and practice.

AUGUSTINE (fl. a. 396.)

We proceed to Augustine, who, in a passage already quoted, has thus borne his clear and decided testimony to the plainness of Scripture in all the important points of faith and practice ;

"In those things," he says, "which are plainly delivered in the Scriptures, are found all those things which contain faith and practice, hope, that is, and charity."

And in the context of this passage he observes,-" The Holy Spirit hath most wisely and profitably so fashioned the Holy Scriptures, as by the plainer places to meet the wants of mankind, and by the more obscure to remove their pride. For hardly anything is extracted from those obscurities which is not elsewhere found most plainly delivered."s

And to the same effect he says elsewhere," The phraseology of Scripture, how accessible is it to all, although seen through by very few! The things which it contains plainly expressed, like a familiar friend, it speaks without obscurity to the heart both of unlearned and learned. But in those things which it speaks mysteriously, it does not exalt itself by a lofty phraseology, so that the slow and unlearned mind dare not approach it, like a

gentem, conversationisque bene olentis fragrantiam et continentiam. ID. in Ep. Pasch. 2a. § 19. p. 630.

1 Cum Salvatore Domino, instar discipulorum illius, navigantes transfretavimus, et portum quietis intrantes, pulcherrimum divinorum voluminum litus amplecti mur; varios carpentes flores scientiæ, et nivea membra sapientiæ pressis figentes osculis, in ejus hæremus amplexibus. . . . Quotquot enim diligentius Scripturas Sanctas legunt, et per picta sermonum cœlestium prata discurrunt, hac beatitudine perfruuntur. ID. in Ep. Pasch. 2a. § 20. p. 630.

2 In iis quæ aperte in Scripturis posita sunt, inveniuntur illa omnia quæ continent fidem moresque vivendi, spem scilicet atque caritatem. AUGUSTINI De doctr. Christ. lib. ii. c. 9. Tom. iii. Part. 1. col. 24. ed. Ben.

3 Magnifice igitur et salubriter Spiritus Sanctus ita Scripturas sanctas modifi. cavit, ut locis apertioribus fami occurreret, obscurioribus autem fastidia detergeret. Nihil enim fere de illis obscuritatibus eruitur, quod non planissime dictum alibi reperiatur. Ir. De doctr. Christ. lib. ii. c. 6. iii. P. 1. col. 22.

pauper with a rich man; but it allures all by a simple phraseology, whom it not only feeds with the truth that is plainly expressed in it, but also exercises with that which is hidden, having the same thing in the parts that are easy as in those that are difficult of comprehension. But lest the things

plainly expressed should be disdained, the same things again mysteriously expressed are sought after, the things sought after are again in a certain way brought back to the mind, and the things thus brought back to the mind are pleasantly signified to it. By these things thus advantageously ordered, both perverse minds are corrected, and weak minds nourished, and great minds delighted." "In the whole extent of the Holy Scriptures we are fed by the parts that are plain, our faculties are exercised by those that are obscure; by the former our hunger is driven away, by the latter our pride."

"God hath brought the Scriptures down to the capacity of infants and babes."3

Again, speaking on one particular passage, he says;-" What can be plainer than this? What clearer? I fear lest perhaps when I treat of it desirous to explain it, that which by itself is perspicuous and clear, may become obscure. For they who do not understand these words, or pretend that they do not understand them, much less understand mine, or admit that they understand them; unless, perhaps, they may for this reason quickly understand ours, that it is allowable for them to laugh at them when understood, but with the words of the Apostle the same is not allowable. Moreover, where they cannot interpret the words otherwise, in accordance with their own views, they reply even with respect to those that are clear and plain, that they are obscure and of doubtful meaning, because they dare not call them wicked and perverse." This, it is true, is spoken more es

1 Modus ipse dicendi quo sancta Scriptura contexitur, quam omuibus accessi bilis, quamvis paucissimis penetrabilis. Ea quæ aperta continet, quasi amicus familiaris, sine fuco ad cor loquitur indoctorum atque doctorum. Ea vero quæ in mysteriis occultat, nec ipsa oloquio suparbo erigit, quo non audeat accedere mens tardiuscula et inerudita, quasi pauper ad divitem; sed invitat omnes humili sermone, quos non solum manifesta pascat, sed etiam secreta exerceat veritate, hoc in promtis quod in reconditis habens. Sed ne aperta fastidirentur, eadem rursus operta desiderantur, desiderata quodam modo renovantur, renovata suaviter intimantur. His salubriter et prava corriguntur, et parva nutriuntur, et magna oblectantur ingenia. In. Ep. ad Volus. ep. 137. (al. 3.) c. 5. ii. 409.

2 In omni copia Scripturarum sanctarum pascimur apertis, exercemur obscuris: illic fames pellitur, hic fastidium. ID. Serm. de verb. Dom. 71. (al. 11.) c. 7. v. 389.

3 Inclinavit Scripturas Deus usque ad infantium et lactentium capacitatem. ID. In Psalm. viii. § 8. iv. 42.

4 Quid hoc apertius? quid clarius? Vereor ne forte cum dissero volens id exponere, obscurum fiat quod per se lucet et claret. Qui enim hæc verba non in

pecially of a particular passage, not of the Scripture generally; but nevertheless the passage appears to me to contain some useful and pertinent remarks, in connexion with the point now in question.

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Again; " If Scripture should not use such words, it would not find its way in a familiar manner to all kinds of men, whose benefit it wishes to provide for, that it may both alarm the proud, and rouse the negligent, and exercise the inquiring, and provide food for the intelligent; which it would not do if it did not first lower itself, and in some degree stoop to those that are fallen."

"Believe me, whatever is in the Scriptures is sublime and divine; truth is altogether in them, and a system of discipline most suited to restore and renew the soul; and evidently so fashioned, that there is no one who cannot draw from thence what is sufficient for him, if only he comes to draw, as true religion requires, with an earnest and pious mind."

Once more; 66 If," he says, "I should be ignorant as to any of those things, how it may be demonstrated and explained, yet nevertheless, this I am convinced of, that even here THE TESTIMONY OF THE DIVINE ORACLES WOULD HAVE BEEN MOST CLEAR, IF A MAN COULD NOT BE IGNORANT OF IT, WITHOUT LOSING THE PROMISED SALVATION."

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If such testimonies as these are not sufficient, I know not what words could be used to express the view for which we contend. Moreover, the directions he gives for the interpretation of Scripture, are the same as those we have quoted from the preceding Fathers.

In his Treatise "De doctrina Christiana," he discourses at large

telligunt, aut se non intelligere fingunt, mea multo minus intelligunt vel se intelligere profitentur: nisi forte propterea cito intelligant nostra, quia conceditur eis intellecta deridere, de Apostoli autem verbis non idem conceditur. Propterea ubi aliter ea secundum suam sententiam interpretari non possunt, etiam clara et manifesta obscura et incerta esse respondent, quia prava et perversa non audent. ID. De op. Monach. c. 9. vi. 482.

1 Si non utatur Scriptura talibus verbis, non se quodam modo familiarius insinuabit omni generi hominum, quibus vult esse consultum, ut et perterreat superbientes, et excitet negligentes, et exerceat quærentes, et alat intelligentes: quod non faceret, si non se prius inclinaret, et quodam modo descenderet ad jacentes. ID. De Civ. Dei, lib. xv. c. 25. vii. 410.

2 Quidquid est, mihi crede, in Scripturis illis, altum et divinum est: inest omnino veritas, et reficiendis instaurandisque animis accommodatissima disciplina; et plane ita modificata, ut nemo inde haurire non possit quod sibi satis est, si modo ad hauriendum devote ac pie, ut vera religio poscit, accedat. ID. De util. cred. c. 6. viii. 54.

3 Et si enim quodlibet horum, quemadmodum demonstrari et explicari possit, ignorem illud tamen credo, quod etiam hinc divinorum eloquiorum clarissima auctoritas esset, si homo id sine dispendio promissæ salutis ignorare non posset. ID. De pecc. mer. et remiss. lib. ii. ult. x. 71.

on this subject, and his directions are such as these ;-after saying that "in those things that are delivered plainly in the Scriptures, are found all those things that contain faith and practice, he adds," an acquaintance being made with the language of the divine Scriptures, we must proceed to the discussion and resolution of those things that are obscure, that instances from the plainer places may be taken for the illustration of the obscurer passages, and some testimonies of passages that are clear, may remove doubt from those that are obscure." Again; "Where things are clearly stated, there we must learn how they are to be understood in obscure passages.' 992 And he exhorts us to consult the Hebrew and Greek originals, the context, the circumstances, the persons, the times, &c. of what is said; and, in a case of doubt, the inquirer must "consult the rule of faith which he has received from the plainer places of Scripture, and the testimony (auctoritate) of the Church;"5 of which" rule of faith," he says elsewhere, that "it is sufficiently known to the faithful, through the Scriptures." He is, no doubt, alluding to the creed; but this, be it recollected, he held to be not (like the Tractators) something derived from the oral teaching of the Apostles, and fuller or plainer than Scripture; but as a formula, derived immediately from the Scriptures, its words being scattered through the divine Scriptures, and collected thence, and put together, as a help to the memory. The reference, therefore, is altogether agreeable to the view we are here supposing Augustine to take, the creed being merely, in his opinion, a compendium of the plain passages of Scripture, which it was in the power of every one to draw for himself from Scripture; and by these plain places, as he constantly tells us, the obscure are to be interpreted.

Thus, also, in his controversy with the Donatists, he says,

1 Facta quadam familiaritate cum ipsa lingua divinarum Scripturarum, in ea quæ obscura sunt aperienda et discutienda pergendum est, ut ad obscuriores locutiones illustrandas de manifestioribus sumantur exempla et quædam certarum sententiarum testimonia dubitationem incertis auferant. ID. De doctr. Christ. lib. ii. c. 9. iii. P. 1. col. 24.

2 Ubi apertius ponuntur, ibi discendum est quomodo in locis intelligantur obscuris. ID. Ib. lib. iii. c. 26. iii. P. 1. col. 56. For similar remarks, see Enchirid. ad Laurent. c. 68. vi. 221, 2. De Civ. Dei, lib. xi. c. 33. vii. 298. Retract. lib. ii. c. 54. i. 59.

In. Ib. lib. ii. c. 11. col. 25.

4 See Ib. lib. iii. cc. 3, 5, 10, 17, 18, 27, 28.

5 Consulat regulam fidei quam de Scripturarum planioribus locis et Ecclesiæ auctoritate percepit. ID. Ib. lib. ii. c, 2. iii. P. 1. col. 45.

6 Etsi voluntatem auctoris libri hujus indagare nequivimus, a regula tamen fidei, quæ per alias ejusdem auctoritatis sacras litteras satis fidelibus nota est, non aberravimus. ID. De Civ. Dei, lib. xi. c. 33. vii. 298.

7 See vol. 1. p. 122.