The fire spoken of by the Apostle Paul in his Epistle to the Corinthians was not to try men's works in purgatory, but in the day of the Lord. ST. BASIL. Appendix Operum S. Basilii Magni Comm. in Esaiam Prophetum, c. xiii. Tom. i. p. 579. (Bened. edit. Parisiis, 1722.) If, therefore, any one does not build on the edifice of his life wood, or hay, or stubble, he may desire the day of the Lord, in the which the fre shall try what every man's work is. But if no one is pure from forbidden works, let him fear that day. For if any man's work, he says, which he has built thereupon abide, he shall receive a reward. If any man's work shall be burned, he shall suffer loss, but he himself shall be saved, yet so as by fire. Chrysostom shews that the dead were mentioned at the eucharist in the way of thanksgiving; whereas the Romanists contend that a propitiatory sacrifice was then offered up for them. S. Joannis Chrys. Arch. Const. in Matt. Hom. xxv. al xxvi. Tom. vii. p. 352. (Bened. edit. Parisiis, 1836.) Δια τουτο και Παυλος ελεγεν' Ευχαριστοι γενεσθε. Φυλακη γαρ ευεργεσιας αριστη η της ευεργεσίας μνημη, και διηνέκης ευχαριστια. Δια δη τουτο και τα φρικωδη μυστηρια, και πολλης γέμοντα σωτηρίας, τα καθ' εκαστην τελουμενα λεγω συναξιν, ευχαριστία καλείται, οτι πολλων εστιν ευεργετηματων αναμνησις, και το κεφα Wherefore, also, Paul said, “be ye thankful.” For the best preservative of kindness is the recollection of the kindness and continual thankfulness. On this account the awful mysteries, which have such a saving efficacy, those I mean which are performed at each of our assemblies, are called "the thanksgiving," ημας, και λαιον της του Θεού πρόνοιας ενδεικνυται, και οτι δια παντων παρασκευάζει ευχαριστειν. E γαρ το γεννηθηναι εκ παρθενου θαυμα μεγα, και εκπληττομενος ο ευαγγελιστης ελεγε, τουτο δε όλον γεγονε. Το και σφαγηναι που θησομεν; ειπε μοι. Ει γαρ το γεννηθηναι τουτο ολον καλείται, το σταυρωθηναι και το αίμα εκχειν δι' το εαυτόν δουναι ημιν εις εστιασιν και ευωχιαν πνευματικην, τι αν κληθείη; Ευχαριστωμεν τοινυν αυτω διηνεκώς, και ρημάτων και εργων των ημετέρων προηγείσθω τουτο. Ευχαριστ τωμεν δε μη υπερ των οικείων μόνων, αλλα και υπερ των αλλοτριων αγαθών. Ουτω γαρ και την βασκανιαν ανελείν δυνησομεθα, και την αγαπην επισφιγξαι και γνησιωτεραν ποιησαι. Ουδε γαρ δυνηση βασκηναι λοιπον εκεινοίς υπερ ων ευχαριστείς τη Δεσποτη. Διο δη και ο ιερευς υπερ της οικουμένης, υπερ των προτε ρων, υπερ των νυν, υπερ των γεννηθέντων των εμπροσθεν, υπερ των μετα ταυτα εσομενων εις ημας ευχαριστείν κελεύει, της θυσίας προκειμενης εκείνης. Τουτο γαρ ημας και της γης απαλλαττει, και προς τον ουρανον μετατίθησι, και αγγελους εξ ανθρωπων ποιει. Και γαρ εκεινοι χορον στησαμενοι, υπερ των εις ημάς αγαθων ευχαριστουσι τω Θεω, λεγοντες· Δόξα εν υψίστοις Θεω, και επί γης ειρήνη, εν ανθρωπος ευδοκια. σε because they are the commemoration of many blessings, and they shew the chief end of the fore-knowledge of God, because he prepares us by all things to be thankful. For if the being born of a virgin was a great wonder, and the evangelist being astonished said, “ but all this was done;” tell me, what place shall we give to his being killed for us ? For if his being born is called “all this,” what can his being crucified, and the shedding of his blood for us, and the giving himself to us as a spiritual banquet and feast be called ? There. continually, and let this prefore let us give thanks to him cede both our words and works. And let us return thanks not only for our own good things, but for those of others, for thus we shall be able to put away envy, and to bind fast love and to make it more genuine. For you cannot afterwards envy those for whom you return thanks to the Lord. Wherefore, also, the priest enjoins us when that sacrifice lies before us to give thanks for the world, for those things which happened before, for those who are now in existence; for those who were born before us, and for those things which shall happen to us afterwards. For this trees us from the earth, and transfers us to the heavens, and makes angels of men. For they, having formed their chorus (or band), return thanks to God for the benefits conferred upon us, saying, "Glory to God in the highest, and upon earth peace, goodwill towards men. THE CANON OF SCRIPTURE. JEROME. Symbolum Ruffini. Tom. ix. p. 186. Mariani Victorii Episcopi Reatini. (Parisiis, 1602.) Sciendum tamen est, quod et alii libri sunt, qui non sunt canonici, sed ecclesiastici a majoribus appellati sunt, id est, Sapientiæ, quæ dicitur Salamonis, et alia Sapientia, quæ dicitur filii Sirach, qui liber cum apud Latinos hoc ipso generali vocabulo dicitur, non autor libelli, sed Scripturæ qualitas cognominata est. Ejusdem verò ordinis libellus est. Tobiæ, et Judith, et Machabæorum libri. In novo verò testamento libellus, qui dicitur pastoris sive Hermas, qui appellatur duæ viæ, vel judicium Petri. Quæ omnia legi quidem in ecclesiis voluerunt, non tamen proferri ex his ad fidei confirmandum. In lib. Regum. præf. Tom. iii. lib. xxiv.--(Editio ut supra.) Quidquid extra hos est, inter Apocrypha ponendum: Igitur Sapientiæ quæ vulgò Salamonis inscribitur, et Jesu filii Sirach liber, et Judith, et Tobias, et Pastor non sunt in canone. Hieronymus in Proverbia, Ecclesiasten, et Canticum Canticorum Salomonis, ad Chromatium et Heliodorum Episcopos. Tom. iii. p. 39.—(Editio ut supra.) Fertur et παναρετος* Jesu filii Sirach liber, et alius Φευδεπιypapos, qui sapientia Salomonis inscribitur. Quorum priorem Hebraicum reperi, non Ecclesiasticum, ut apud Latinos, sed Parabolas annotatum, cui juncti erant Ecclesiastes et Canticum Canticorum, ut similitudinem Salomonis non solùm numero librorum, sed etiam materiarum genere coæquaret. Secundus apud Hebræos nusquam est: quin et ipse stylus Græcam eloquentiam redolet, et nonnulli Scriptorum vete VOL. II. * So called because it treated of all virtues. P rum hunc esse Judæi Philonis affirmant. Sicut ergo Judith, et Tobiæ et Machabæorum libros, legit quidem ecclesia, sed eos inter canonicas scripturas non recipit; sic et hæc duo volumina legat ad ædificationem plebis, non ad auctoritatem ecclesiasticorum dogmatum confirmandam. The Church of Rome in Jerome's days denied the canonicity of Paul's Epistle to the Hebrews, and the Greek Church denied the canonicity of the Apocalypse; hence neither the Church of Rome nor the Greek Church were infallible; and hence it is impossible that the keeping of the Scriptures could have been especially confided to the Church of Rome. Hieronymus Dardano de terrâ repromissionis. Illud nostris dicendum est, hanc epistolam quæ inscribitur ad Hebræos, non solùm ab ecclesiis orientis, sed ab omnibus retrò ecclesiis et Græci sermonis scriptoribus, quasi Pauli Apostoli suscipi; licet plerique eam vel Barnabæ vel Clementis arbitrentur, et nihil interesse cujus sit, cùm ecclesiastici viri sit, et quotidie ecclesiarum lectione celebretur. Quod si eam Latinorum consuetudo non recipit inter Scripturas canonicas; nec Græcorum quidem ecclesiæ Apocalypsim Joannis eâdem libertate suscipiunt; et tamen nos utraque suscipimus, nequaquam hujus temporis consuetudinem, sed veterum scriptorum auctoritatem sequentes,*qui plerúmque utriusque abutuntur testimoniis, non ut interdum de apocryphis facere solent, quippe qui et gentilium litterarum rarò utantur exemplis, sed quasi canonicis et ecclesiasticis. ATHANASIUS. Synopsis sacræ Scripturæ. (Parisiis, 1627.) Πασα γραφη ημων Χριστιανων θεοπνευστος εστιν. OVK αοριστα δε, αλλα μαλλον ωρισμενα και κεκανονισμενα εχει τα βιβλια. Και εστι της μεν παλαιας διαθήκης ταυτα. All the Scriptures of us Christians are inspired. And there are not innumerable books; but, on the contrary, the books are defined and included in a canon: and these are the books of the Old Testament: Here we find priest Jerome preferring his own private judgment to the opinions of the Roman and Greek Churches. There could not then have been any Catholic decision upon the canon of the Scriptures, since the Greek Church did not include the Apocalypse, and the Roman Church did not include the Epistle to the Hebrews in the canon. Γενεσις, Έξοδος, Λευιτικόν, Αριθμοι, Δευτερονόμιον, Ιησους ο του Ναυη, Κριταί, Ρουθ, Βασιλεων πρωτη και δευτερα, Baσιλεων τρίτη και τεταρτη Παραλειπόμενον, πρωτον και δεύτερον. Εσδρας, πρωτος και δευτερος. Πσαλτηριον Δαβιτικον. Παροιμίαι Σαλαμωνος. Εκκλησιαστης. Ασμα ασματων. Προφηται δωδεκα, ειτα, Αμως, Μιχαιας, Ιωήλ, Αβδιου, Ιωνας, Ναουμ, Αββακουκ, Σοφονίας, Αγγαίος, Ζαχαρίας, Μαλαχίας, ουτοι μεν δωδεκα εις εν βιβλίον. Ησαίας, Ιερεμίας, Εζηκιηλ, Δανιηλ. Εκτος δε τουτων εισι παλιν βιβλια της αυτης ετερα παλαιας διαθηκης ου κανονιζομενα μεν. Σοφια Σολομωνος, Σοφία Ιησου υιου Σιράχ, Εσθερ, Ιουδήθ, Τωβιτ. τα μη κανονιζο Τοσαυτα και μενα. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, the first and second of Kings, the third and fourth of Kings, the first and second of Chro nicles, the first and second of Ezra, the Psalter of David, the Proverbs of Solomon, Ecclesiastes, the Song of Songs; the twelve Prophets, Amos, Micaiah, Joel, Obadiah, Jonah, Nahum, Habakkuk Zephaniah, Haggai Zachariah, Malachi. twelve are in one book. Isaiah, Jeremiah, Ezekiel, Daniel. There are other books of the Old Testament besides these, which are not canonical. The Wis These dom of Solomon, the Wisdom of Jesus the son of Sirach, Esther, Judith, Tobias. These are not canonical. ORIGEN. Eusebii Historiæ Ecclesiastica, lib. vi. c. xix.* (Coloniæ, Allobrogum, cio.iocxii.) Τον μεν τοιγε πρώτον εξηγουμενος Ψαλμον εκθεσιν πεποιηται του των ιερων γραφων της παλαιας διαθηκης καταλόγου, ουδέπως γραφων κατα λεξιν. Ουκ αγνοητον δ' ειναι τας εν διαθηκοις βιβλους, ως Εβραιοι παραδιδοασιν δυο και εικοσιν, όσος ο αριθμός των παρ' αυτοις στοιχειων εστι. Ειτα μετα τινα επιφέρει, λεγων. Εισι και εικοσι δυο βιβλοι καθ' Εβραίους, αιδε· η παρ' ημιν Γενεσις ονομαζο But in his explanation of the first Psalm, he has exhibited a catalogue of the holy Scriptures of the Old Testament writing on this manner, word for word: "We must understand, as the Hebrew traditions say, that there are twenty-two books of the Old Testament: just the same in number as they have letters." Then, a little after he adds, saying, “The “The twenty-two * In some editions, c. xxv. |