S. Amphilochius, S. Chrysostom.

1.47

books." He too counts three books of Solomon, "This is the most true Canon of the

and sums up,

Having alleged Isaiah, in proof that God was to be manifest to man in a higher way than to Abraham by angels, or to Moses by fire in the bush, or to Isaiah by the Seraphim, or to Ezekiel by the Cherubim, he subjoins, "Whence do we accredit this? From that other voice of the prophet, saying" (quoting Baruch iii. 382).

S. Chrysostom. Montfaucon has, I think, shown clearly that the introduction to the Synopsis of Holy Scripture, which he published among S. Chrysostom's works, is his 3. In this, the polewpía, the first, the historical division (of which it professes to give a complete account), makes no mention of any of the Deutero-Canonical Books. In the second, the preceptive, it names one only, the Wisdom of Sirach 5, with the Proverbs, Ecclesiastes, and the Canticles. In the third, the prophetic, it does not mention Baruch or the Epistle of Jeremiah; but there must be some corruption, Ruth being named a second time", with the sixteen Prophets and the Psalms". Even the insertion of

1 Ep. Iamb. ad Selenium, vv. 252–320, pp. 130–134.

2 In Christi Nat. p. 4. The same passage is interwoven in S. Deip. p. 38.

3 Opp. vi. 308-313.

4 Ib. 315.

5 Ib. 316.

* Ρούθ might possibly be a corruption of Βαρούχ, but it is too uncertain to argue from.

'Both MSS. of the Synopsis are of the middle of the

148

Quotation of Deut.- Canon. books

the Wisdom of Sirach is inconsistent with S. Chrysostom's belief, that the Scriptures were burnt at the Babylonish captivity, that God inspired Ezra to put them together from the fragments, that Christ received them at His coming, and that the Apostles diffused them 8.

Yet S. Chrysostom gives the name of Scripture or Divine Scripture often to Ecclesiasticus, and, less frequently, to the Wisdom of Solomon. They are quoted against pride, undue speculation, of the government of speech; or, more devotionally, Ecclesiasticus is quoted as to trials in the commencement of the Christian course, of the office of charity to fifteenth century, but that of the polewрía is by a good scribe from a good MS.; the second, the Leyden MS., is by an inferior scribe. This contains Synopses of Tobit, Judith, Wisdom of Solomon, as well as of Leviticus, the Chronicles, the Third Book of Esdras (which now too is not in the Canon), Esther, Job, Proverbs. But the additional matter is mostly identical with the Synopsis, which, it is agreed, is not S. Athanasius's. In this, Esther, Tobit, Judith, Wisdom of Solomon, and of Sirach are mentioned as external to the Canon. It is improbable that the author of the Synopsis in S. Athanasius, which is complete, should have taken as from S. Chrysostom those only which are peculiar to this single MS. Whereas it is probable enough that the late and not very skilful copyist should have filled out his MS. from the Synopsis in S. Athanasius. None of these Synopses, which are common to this MS. and the Synopsis in S. Athanasius, have any of those marks which Montfaucon points out as characteristic of S. Chrysostom.

Hom. 8 in Ep. ad Hebr. n. 4. T. xii. p. 90.

"Hast thou not heard what Scripture saith ?" Adv. Jud. viii. 6. T. i. p. 683. The passage is again quoted as Tis σopos, ad Stag. i. 6. T. i. p. 170; also with the word pŋoìv, T. ii. p. 17; kai máλ, after S. Paul, i. 724, iii. 284.

in S. Chrysostom.

149

purify the soul from sin 1, that man may not justify himself before God 2, against presuming on God's mercy, to sin 3. Wisdom he quotes, in proof that Satan fell before the creation of man, as Scripture *. Although most commonly alleged with the formula "he, or, it saith," "one" or "a certain wise man," Ecclesiasticus is quoted directly as Scripture, or after other Scripture, or as "the Prophet"," or the "Old Testament." Wisdom is also quoted as Scripture and "Divine Scripture," under the same formula as S. Paul, in proof that some

9

1 Eccl. iii. 30 pnoì Hom. 31 in Gen. ult. T. iv. p. 315. Hom. 7 [6] in Joann. n. s. fin. T. viii. p. 47. Hom. 9. in Hebr. n. 4. T. xii. p. 99, "hear what Divine Scripture saith," quoting S. Luke xi. 2, then Prov. xvi. 6, then Eccl. iii. 30, each with καὶ πάλιν.

2 Eccl. vii. 5 as Solomon's, in ill. Vidi Dom. Hom. iii. 1. T. vi. 113.

Eccl. v. 6 as Scripture. Hom. 15 in Ep. ad Eph. n. 2. T. xi. p. 30.

4 Wisd. ii. 24. Hom. 22 in Gen. n. 2. T. iv. p. 195. "Scripture teacheth us otherwise, that," &c., "as also a certain wise man saith."

"Besides the places quoted, T. i. p. 348; T. vii. 537 ; T. xi. 125, and 145.

• After Ps. and Isa. T. ii. p. 111; as repos, T. v. pp. 101 110. 313. 432. 434, x. 602; and with the formulæ aos σopós τις ἀνὴρ, xi. 73, ἀλλαχοῦ φησὶν, x. 130. 292, καὶ ἑτέρωθι πάλιν, in the midst of Scriptures, xii. 90. 7 T. iv. 194. 397.

8

ἡ παλαιὰ, T. vii. 223. 764 (with Prov.) ix. 87, ἐν τῇ παλαιᾷ σοφός τις, xi. 136.

9

Alone, T. iv. p. 83. T. v. p. 260; after S. James, T. ii. p. 13; also after a Psalm, as words of a Prophet, T. v. p. 167, where Wisd. v. 19 has the precise words, Isa. lix. 17 slightly differs.

1

1 T. vi. p. 297.

150 Anglican Article on Canon and quotations

knowledge of the Creator was gained from the Creation; that the full knowledge of God comes from God "."

The case of the Anglican Church is exactly analogous to this. We retain the Canon of S. Jerome and the distinction which he draws between the books of the O. T., upon which our Lord expressly set His seal; yet both books of Homilies, in some forty-three places in all, quote, either in the body of the Homily or in the margin, the Deutero-Canonical books. They quote them as "Scripture, written by the Holy Ghost,"

2 T. ii. 99, quoted again Ib. 263; and with a Ps., T. vi. 201. T. v. 461. In that former examination, I gave the following result:-Beside the very many passages in which either words of Ecclesiasticus are used, or it is alleged with the common formula pŋσì, there are 46 in which it is alleged with that of σοφός τις, or more rarely οὗτος ὁ σοφός; 15 with τις ; 11 united with canonical Scripture as repos, or in 2 with repos σopós; in 10 it is quoted as "Scripture" or "Divine Scripture," in 2 as "the prophet," in 4 as "the Old Testament;" twice as by the author of Proverbs; twice (united with Ecclesiastes) as Solomon's, whereas on three other occasions he distinguishes its author from Solomon.

↑ “ The Holy Ghost, in writing the holy Scripture, is in nothing more diligent than to pull down man's vain-glory and pride . . . . And therefore we read in many places of Scripture many notable lessons against this old rooted vice. . . . In the Book of Genesis Almighty God giveth us a title and a name in our greatgrandfather Adam, which ought to warn us," &c. "And we read that Judith, Esther, Job, Jeremy, with other holy men and women in the Old Testament, did use sackcloth," &c. "The Book of Wisdom also, willing to pull down our proud

from Deut.-Can.books correspond to these fathers.151

"5 the Scriptures," "the Old Testament," with the

stomachs, moveth us diligently to remember our mortal and earthly generation. And Almighty God commandeth His prophet Esay to make proclamation," &c.-" Of the Misery of Mankind," P. 1.

"The holy fathers of the old law . . . did by death depart

from sorrows and sicknesses unto joyful refreshing in Abraham's bosom, a place of all comfort and consolation, as the Scriptures do plainly by manifest words testify. The Book of Wisdom saith that The righteous men's souls be in the hand of God, and no torment shall touch them,' &c. (Wisd. iii. 1, &c.). And another place saith, that "The righteous shall live for ever' (Wisd. v. 15). And in another place the same book saith, The righteous, though he be prevented by sudden death, nevertheless he shall be there, where he shall be refreshed' (Wisd. iv. 7). Of Abraham's bosom Christ's words be so plain," &c.-" Against Fear of Death," P. iii.

"Give alms,' saith He; and, behold, all things are clean unto you.' He teacheth them, that to be merciful and charitable in helping the poor is the means to keep the soul pure and clean in the sight of God. We are taught, therefore, by this, that merciful almsdealing is profitable to purge the soul from the infection and filthy spots of sin. The same lesson doth the Holy Ghost also teach in sundry places of the Scripture, saying, 'Mercifulness and almsgiving purgeth from all sins, and delivereth from death, and suffereth not the soul to come into darkness' (Tobit 4). The wise preacher, the son of Sirach, confirmeth the same when he saith, that, 'as water quencheth burning fire, even so mercy and alms resisteth and reconcileth sins.'"-Sermon on Almsdeeds, P. 2.

"Agreeable hereunto are many other notable places in the Old Testament. Deut. xxvii.: 'Cursed be he that maketh a carved image,' &c. Read the thirteenth and fourteenth chapters of the Book of Wisdom concerning idols and images. And by and by he showeth . . . . See and view the whole chapter with diligence, for it is worthy to be well considered,