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γνήσεως, εφη που και Σολομων, εαν ζητησης αυτην, ωσπερ αργύριον, και ως θησαυρους ανε

ρεύνησης αυτην, τότε συνήσεις

φοβον Κυρίου, και επιγνωσιν Θεου εύρησης. Γενοιτο δ' αν ουδε του τοιουδε το ισοστατούν, παρα τε τοις τον αμώμητον επαινουσι ζωην, και κατορθουν

ηρημένοις τα παντα αριστα και

εξαιρετά, και φωτος του θειου τον οικείον αναπιμπλασι νουν. Διατοι του δειν τοις περι Θεου λογοις ακαταλήπτως εντρυφαν, και λυχνον ωσπερ τινα ποιεισθαι το γραμμα το ιερόν, κατα τον αγιον ψαλμωδον διακεκραγοτα τε και λεγοντα. Λύχνος τοις ποσι μου ο νομος σου και φως τοις τρίβοις μου.

rated and admirable wisdom, -"If you seek for her as silver, and inquire after her as for a treasure, then you shall understand the fear of the Lord, and shall discover the knowledge of God.” Nothing is deemed comparable to this in the estimation of those who extol a blameless life, and who desire to perform what is best and most exemplary, and who fill their minds with divine divine light. Wherefore, it is expedient incessantly to delight in what is said respecting God, and to use the Scriptures as a lamp, according to the Psalmist, who cries out and says,"Thy law is a lamp to my feet, and a light to my paths."

In Amos Commentarius. Tom. iii. p. 292.

Ψυχη* δε ανθρωπου θείοις τε και ουρανίοις αποτρέφεται λογοις. Ναμα δε αυτη το πνευματικόν, και πηδη καταρδουσα νοητως η θεωπνευστος γραφη, το του Χριστου λαλουσα μυστη

ριον.

Contra Julianum.

Αποχρη μεν ουν η θεοπνευστις γραφη, και προς γε το δειν αποφαιναι σοφους και δοκιμων τατους και διαρκεστατην εχοντας συνεσιν τους εντεθραμμενους αυτη. Δεδεημεθα δε προς τούτο συμπαν ουδενος των εξωθεν διδασκαλων.

Lib. vii.

For the divinely inspired Scripture suffices to exhibit those who are nourished by it as being wise and very prudent, and as possessing a most sufficient understanding; and for all this we have no need of any extrinsic

teachers.

But the soul of man is nourished by divine and heavenly words. And the divinely-inspired Scripture, which speaks of the mystery of Christ,i s a spiritual stream to it, and a fountain intellectually besprinkling it.

Theodoret in Epist. 11. ad Timotheum. (Latin edit. Parisiis, 1608.)

Omnis enim Scriptura divinitus inspirata, utilis est. Distinctione utens, separavit scripta humanæ sapientiæ. Scripturam autem divinitus inspiratam nominavit spiritalem. Gratia enim divini Spiritus locuta est per prophetas et Apostolos. Deus est ergo Sanctus Spiritus, siquidem verè, ut vult divinus Apostolus, a Deo est inspirata Scriptura Spiritus. Docet etiam species utilitatis. "Ad docendum.' Quæ enim ignoramus ex eâ discimus. Ad arguendum. Sceleratam enim vitam nostram arguit. "Ad corripiendum." Hortatur enim ut qui aberrarunt in rectam viam redeant. "Ad erudiendum in justitiâ." Nos enim docet genera virtutis. "Ut perfectus sit homo Dei ad omne bonum opus instructus." Hæc autem omnia Deo universorum perfectionem ascribunt et attribuunt. Postquam sic ostendit utilitatem, quæ ex Scripturâ a Deo inspiratâ profiscitur, jubet eam omnibus tradere, et testatione sic terret.

GREGORY I.

In Ezekielem. lib. ii. Hom. iii. Tom. i. p. 1337. (Bened. edit. Parisiis, 1705.)

The advantage of reading the Scriptures.

Studete, quæso, fratres carissimi, Dei verba meditari, nolite despicere scripta nostri Redemptoris, quæ ad nos missa sunt. Multum valdé est, quod per ea animus refricatur ad calorem, ne iniquitatis suæ frigore torpescat.

Registri Epist. lib. iv. indict. xii. Tom. ii. p. 712. Epistola xxxi. ad Theodorum Medicum.

Quid est autem Scriptura Sacra, nisi quædam Epistola omnipotentis Dei ad creaturam suam? Et certè sicubi esset gloria vestra alibi constituta, et scripta terreni Imperatoris acciperet, non cessaret, non quiesceret, somnum non oculis daret, nisi prius quid sibi Imperator terrenus scripsisset, agnovisset. Imperator cœli, Dominus hominum et angelorum, pro vitâ tuâ tibi suas epistolas transmisit; et tamen, gloriose fili, easdem epistolas ardenter legere negligis. Stude ergo quæso, et quotidie. Creatoris tui verba meditare. Disce cor Dei in verbis Dei, ut ardentius ad æterna suspires, ut mens vestra ad coelestia gaudia majoribus desideriis accendatur.

MISCELLANEOUS.

Against works of supererogation.
OPTATUS.-Lib. ii. (Parisiis, 1631.)

Quia ipse solus est perfectio, et perfectus solus Dei filius Christus. Cæteri omnes semi-perfecti sumus. Quia nostrum est velle, nostrum est currere; Dei perficere. Unde Beatus Apostolus Paulus ait, "neque volentis, neque currentis, sed ad Dei gratiam pertinentis." Nam et a Christo salvatore nostro perfecta sanctitas non est data, sed promissa. Denique sic ait, "Sancti eritis, quia et ego sanctus sum." Solus est sanctus et perfectus. Denique non dixit, sancti estis ; sed "sancti eritis," dixit. Unde est ergo, quod vobis perfectam sanctitatem de superbiâ vindicatis? Nisi ut appareat, quia vos ipsos decipitis, et veritas in vobis non est.

Et utique dicitis, "Pater noster, qui es in cœlis, dimitte nobis debita et peccata nostra." Quid vocaris, dum peccata confiteris tua, si sanctus et cùm dimittis aliena.

The Church of Christ is sometimes concealed.
AMBROSE.

Hexaemeron, lib. iv. c. ii. (Bened. edit. Parisiis, 1686.) Et ut ecclesia tempora sua habeat, persecutionis videlicet et pacis. Nam videtur sicut luna deficere, sed non deficit. Obumbrari potest, deficere non potest.

None can be aided by the works of others.

HILARY.

Can. 27. (Parisiis, 1652.)

Alienis scilicet operibus ac meritis neminem adjuvandum, quia unicuique lampadi suæ emere oleum sit necesse.

Against persecution.
HILARY.

Cont. Arianos. (Editio ut supra.)

Terret exiliis et carceribus ecclesia, credique sibi cogit, quæ exiliis et carceribus est credita: pendet a dignitate communicantium, quæ persequentium est consecrata terrore; fugat sacerdotes, quæ fugatis est sacerdotibus propagata; diligit se, gloriatur a mundo, quæ Christi esse non potuit,

nisi eam mundus odisset; hæc de comparatione traditæ nobis olim ecclesiæ, nunc quam deperditæ, res ipsa, quæ in oculis omnium est et in ore, clamavit.

Auricular confession not necessary.
CHRYSOSTOM.

Hom. v. de Incomprehensibili Dei Naturâ. (Parisiis, 1621. Trin. Coll. Dublin.)

Δια

Ov

τουτο παρακαλω και δεομαι και αντιβολώ εξομολογεισθαι συνεχως τω Θεώ. Ουδε γαρ εις θεατρον σε αγω των συνδούλων των σων, ουδε εκκαλυψαι τοις ανθρωποις αναγκαζω τα αμαρτήματα. νειδος αναπτυξον εμπροσθεν του Θεου, και αυτώ δειξον τα τραύματα, και παρ' αυτου τα φαρμακα αίτησον.

Το συ

For this reason I entreat, and beseech and pray you to confess continually to God. For I do not bring thee into the theatre of thy fellowservants, nor do I compel thee to discover thy sins to men. Uncover your conscience to God, and shew him thy wounds, and seek a cure from him.

Hom. de Pœnit. et Confess. (Latin. edit. Usher.)

Nunc autem neque necessarium præsentibus testibus confiteri cogitatione fiat delictorum exquisitio, absque teste sit hoc judicium. Solus te Deus confitentem videat.

Ad populum Antioch. Hom. xxi. (Parisiis, 1621. Trin. Coll. Dublin.)

Ου τουτο δε μόνον θαυμασ τον οτι αφίησιν ημιν τα αμαρτηματα, αλλ' οτι αυτα ουδε εκκαλυπτει ουδε ποιεί φανερα και δηλα, ουδε αναγκάζει παρελθοντες εις μεσον εξειπειν τα πεπλημμελημένα, αλλ' αυτώ μονω απολογησασθαι κελεύει, και προς αυτόν εξομολογησασθαι.

Nor is this only wonderful that he forgives our sins, but that he does not reveal them, nor make them manifest and open; nor compel us to enter into the midst of our fellowmen, and to proclaim what we have done amiss ; but he commands us to account to him alone, and to confess* to him.

We must not forget that in another work Chrysostom says that the priests have the power to forgive sins.

Priests are angels and gods.

CHRYSOSTOM.

Expos. in Ps. cxxxvii. Tom. iii. (Bened. edit. Parisiis,

1839.)

Εθος γαρ τη γραφη και και λειν τον Ιερεα αγγελον και Θεον. Νυν μεν λεγουσα· Θεους ου κακολογήσεις και αρχοντα του λαου Νυν δε σου ουκ ερεις κακως: χειλη ιερεων φυλαξεται κρισιν, και εκ στόματος αυτου ζητησουσι δικαιοσύνης, οτι αγγελος Κυριου παντοκρατορος* εστιν.

For it is customary for the Scripture to call the priest both angel and god. At one time, saying, “You shall not revile the gods, and you shall not speak evil of the rulers of your people.” And of the again, “the lips priest shall keep judgment, and out of his mouth they shall seek righteousness," because he is the angel of the Almighty God.

Bishops have no dominion over the faith of the people. Chrys. in Epis. ad Eph. c. iv. Hom. xi. tom. xi. p. 959. (Editio ut supra.)

Ου κυριευομεν υμων της πιο στεως, αγαπητοι, ουδε δεσποτικως ταυτα επιταττομεν. Es διδασκαλια λογου προεχειρισθημεν, ουχ εις αρχην, ουδε εις αυθεντίαν. Συμβόλων ταξιν επεχομεν παραινούντων. O συμβουλεων λεγει τα παρ' εαυτου, ουκ αναγκάζων την ακροατην, αλλ' αυτον αφίησι της των λεγομενων αιρεσεως κύριον. Εν τούτοις εστιν υπευθυνος μόνον, αν τα παραστάντα μη επιοι. Δια τουτο και ημεις ταυτα φαμεν, ταυτα λεγομεν, ίνα υμιν μη εξη κατ' εκείνην την ημεραν λεγειν, ουδεις ημιν ειπεν, ουδεις

We do not lord it over your faith, beloved, nor ordain these things as masters. We have been appointed for the teaching of the Word, not for authority, not for usurpation. We hold the station of counsellors who admonish you. The counsellor utters his own opinions, not compelling the hearer; he leaves him at liberty to choose out of what is said. He is responsible for this only, viz. if he does not say the things which have been committed to him.

This is inserted to shew that the Pope in setting himself above all kings, and bishops, set himself above all that is called God.

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