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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.)

Ει τις ουν μη επωκοδομησε If, therefore, any one does τη οικοδομη του εαυτου βιου not build on the edifice of his ξυλα, η χορτον, η καλαμην, life wood, or hay, or stubble, επιθυμειτω την ημεραν Κυριου, he may desire the day of the εν η εκάστου το εργον οποιον Lord, in the which the fire εστι το πυρ δοκιμασει. Ει δε shall try what every man's ουδεις καθαρος απο εργων των

work is. But if no one is

pure απαγορευμενων, φοβείσθω την from forbidden works, let him ημέραν εκεινην.

Ει τινος γαρ,

fear that day. φησι, το εργον μενει ο εποικοδο- man's work; he

says,

which he μησεν, μισθον ληψεται, ει τινος has built thereupon abide, he το εργον κατακαησεται, ζημιω shall receive a reward. If any θησεται, αυτος δε σωθησεται,

man's work shall be burned, he shall suffer loss, but he himself shall be saved, yet so as by fire.

For if any

Ουτω δε

ως

δια πυρος.

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 ελε Wherefore, also, Paul said, γεν: Ευχαριστοι γενεσθε. Φυ- «be yo thankful” For the λακη γαρ ευεργεσιας αριστη η best preservative of kindness της ευεργεσιας μνημη, και διη- is the recollection of the kindνεκης ευχαριστια.

Δια on ness and continual thankfulτουτο και τα φρικώδη μυστηρια, On this account the και πολλης γεμοντα σωτηριας, awful mysteries, which have τα καθ' εκάστην τελουμενα λεγω such a saving efficacy, those I συναξιν, ευχαριστια καλειται, mean which are performed at οτι πολλων εστιν ευεργετημα- each of our assemblies, are των αναμνησις, και το κεφα- called « the thanksgiving”

ness.

δε ολον γεγονε.

Και

λαιον της του θεου προνοιας because they are the comενδεικνυται, και οτι δια παντων memoration of many blesπαρασκευαζει ευχαριστειν. Ει sings, and they shew the chief γαρ το γεννηθηναι εκ παρθενου end of the fore-knowledge of θαυμα μεγα, και εκπληττομε- God, because he prepares us νος ο ευαγγελιστης ελεγε, τουτο by all things to be thankful.

To kai opa- For if the being born of a γηναι που θησομεν; ειπε μοι. virgin was a great wonder, Ει γαρ το γεννηθηναι τουτο and the evangelist being asολον καλειται, το σταυρωθηναι tonished said, “but all this και το αιμα εκχειν

δι'
ημάς, και

was done;" tell me, what το εαυτον δουναι ημιν εις εστι- place shall we give to his beασιν και ευωχιαν πνευματικην, ing killed for us ? For if his τι αν κληθειη; Ευχαριστωμεν being born is called “all this,” τοινυν αυτω διηνεκως, και ρη

what can his being crucified, ματων και έργων των ημετερων

and the shedding of his blood προηγεισθω τουτο. Ευχαρισ

for us, and the giving himself

to us as a spiritual banquet τωμεν

δε
μη υπέρ των οικείων

and feast be called ? There. μονων, αλλα και υπερ των αλ. λοτριων αγαθων: Ουτω γαρ continually, and let this pre

fore let us give thanks to him την βασκανιαν ανελειν

cede both our words and δυνησομεθα, και την αγαπην works. And let us return επισφιγξαι και γνησιωτέραν thanks not only for our Own ποιησαι.

Ουδε
γαρ
δυνηση

good things, but for those of βασκηναι λοιπον εκεινοίς υπερ others, for thus we shallbeable

ευχαριστεις τη Δεσποτη. to put away envy, and to bind Διο δη και ο ιερευς υπερ της fast love and to make it more οικουμενης, υπερ των προτε- genuine. For

you cannot ρων, υπερ υπερ afterwards envy

those for των γεννηθεντων των εμπροσ- whom you return thanks to θεν, υπερ των μετα ταυτα εσο

the Lord. Wherefore, also, μενων εις ημας ευχαριστεί, the priest enjoins us when κελευει, της θυσιας προκειμενης that sacrifce lies before us to εκείνης. Τουτο γαρ ημας και give thanks for the world, for της γης απαλλαττει, και προς those things which happened

ουρανον μετατίθησι, και before, for those who are now αγγελους εξ ανθρωπων ποιει. in existence; for those who Και γαρ εκεινοι χορον στησα were born before us, and for μενοι, υπερ των εις ημας αγα- those things which shall hapθων ευχαριστουσι τω θεω, λε

pen to us afterwards. For this γοντες Δοξα εν υψίστοις Θεω, frees us from the earth, and και επι γης ειρηνη, εν ανθρω- transfers us to the heavens, πο.ς ευδοκια.

ων

των

νυν,

τον

and makes angels of men. For they, having formedtheir chorus (or band), return thanks to God for the benefits conferredupon us, saying, “ Glory to Godin 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 £t- cognominata est. Ejusdem verò ordinis libellus est

obiæ, 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 SalomQnis, ad Chromatium et Heliodorum Episcopos. Tom. iii. p. 39.—(Editio ut supra.)

Eertur et travaperoc* Jesu filii Sirach liber, et alius φενδετιypapoc, qui sapientia Salomonis inscribitur. Quorum priorem Hebraicum reperi, non Ecclesiasticum, ut apud Latinos, sèd 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

* So called because it treated of all virtues. VOL. II. 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 plerumque 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 Χριστι All the Scriptures of us ανων θεοπνευστος εστιν. . OUK Christians are inspired. And αοριστα δε, αλλα μαλλον ωρισ- there are not innumerable peva kai kekavovio ueva exec ta books; but, on the contrary, βιβλια. Και εστι της μεν πα

the books are defined and λαιας διαθηκης ταυτα. .

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.

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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 Chronicles, 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. These twelve are in one book. Isaiah, Jeremiah, Ezekiel, Daniel. There are other books of the Old Testament besides these, which are not canonical. The Wisdom of Solomon, the Wisdom of Jesus the son of Sirach, Esther, Judith,Tobias. These are not canonical.

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* In some editions, c. xxv.

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