CHAPTER VII

THE CANON OF THE CHURCH

There is no trace in writing or tradition of any formal decision rendered by Jesus Christ or his Apostles concerning the Canon of the Old Testament. However, their use of the Alexandrian text of Scripture is equivalent to an express decree. It were incompatible with the character of the teachers of mankind and organizers of the Church, to make use of a collection of Scripture in which profane and inspired books were commingled. That they formulated no decree concerning the Canon of Scripture, proves that the Scriptures are subordinate to the Church. They, in virtue of the power given by the Master, were to found a living teaching body. The institutions of men exist by force of the fixed decrees and constitutions upon which their stability is based. The institution of Christ exists by virtue of the perpetual living vigor that energizes within her. She may pay small heed to human enactments, even though of infallible agents, for her warranty is in her living constitution, which is the almighty power of the Holy Ghost, her vital principle. Hence the Scriptures are only an instrument in the hands of the Church. Christ and his Apostles founded the teaching body, which should guard the Scriptures, and at the proper time fix the Canon. In all our investigations concerning the Canon, it is the authority of the Church in the background which forms the great complement of the motive of credibility. No man can go securely through the dim vista of those remote times without the beacon light of the Church. It is not by the sole force of historical data, that we believe that the deuterocanonical works have God for their author. We receive them on the authority of the Church, and then trace the conformity between the books’ history and the dogma of the Church. A man would defeat his own purpose, should he attempt to convert one to Catholicity by proving that the deuterocanonical works had equal title to canonicity. Prove first that there is a God; then that there is a Christ; then that there is a Church; and lastly exhort him to humbly ask Christ’s teacher what to believe.

St. Jerome after much hedging was forced to admit that the Alexandrian collection was approved by the Apostles. He would, indeed, have us believe that, where the Septuagint differed from the Hebrew, the Apostles made use of the Hebrew. This is contradicted by the other Fathers, and is disproven by an examination and comparison of the two texts. St. Irenæus’ authority is explicit in favor of our thesis. “The Apostles, being older than all these, (Aquila and the other Greek interpreters) are in accord with the aforesaid (Septuagint) translation, and the translation corresponds with the tradition of the Apostles. For Peter and John and Matthew and Paul and the others and their followers announced the prophetic things according to the Septuagint.” [Contra Haer. III. 21, 3.] Origin testifies that Paul, in Epist. to Romans, follows the Septuagint in everything, except, perchance, things of minor moment. [Orig. in Rom. 8:6.] The Syrian Jacobites, by the testimony of their primate Barhebræus preferred the Syrian version of Scripture, that had been made from the Septuagint to the earlier one made from the Hebrew, because the one made from the Septuagint was more in consonance with the discourses of Our Lord and his Apostles.

From the sixteenth century down, critical collation has been made of the passages of the Old Testament, quoted in the New. From the labors of Serarius, Morini, Capelli, Kautzsch, and others, it results that, of three hundred and fifty passages of the Old Testament quoted in the New, more than three hundred so agree with the Septuagint that it is evident that the writer was using that text as a source. Sts. Peter, James, Mark, Luke, and the writer of the Epistle to the Hebrews always quote from the Septuagint; St. Paul, almost always; and Sts. Matthew and John very often quote from it. The reason for such course of action is evident. They were to convert a Greek world. By the Providence of God, a version of Scripture existed in Greek. They were but following out the great plan of Salvation, by employing the resources of this existing text of Scripture in the evangelization of the world. Had such text been interspersed with spurious books and fragments such line of action would ill fit the teachers of the world. Our adversaries endeavor to enfeeble the force of this argument by alleging that no deuterocanonical books of the Old Testament is expressly quoted in the New. This fact we admit; but we deny that it weakens our position. Davidson, in Canon of the Bible, though not in the least friendly to Catholic opinions rejects this argument against the deuterocanonical books. On page 77: “When Bishop Cosius says that in all the New Testament we find no passage of apocryphal (deuterocanonical) books to have been alleged either by Christ or his Apostles for the confirmation of His doctrine, the argument, though based on a fact, is scarcely conclusive; else, Esther, Canticles, and other works might be equally discredited.” In the New Testament Obadiah, Nahum, the Canticle of Canticles, Ecclesiastes, Esther, Ezra and Nehemiah are neither quoted from nor alluded to. It needs not an explicit quotation to approve a book. The approbation of the version which recognized these books was a sufficient warranty for their inspiration. Express quotations in the New Testament are generally taken from the Law or the Prophets; the other books are more oft implicitly cited, and it is only by the general similarity between the passages that we may detect that the writer of the New Testament had in mind any particular book of the Old Testament. Now there are many passages in the New Testament, which, when closely examined, bear evidence that the writer had in mind some book of the deuterocanonical collection. As this identity of thought appears to better advantage from the Greek, we collate a few texts in that tongue.

Σοφία Σειραχ. κεφ. E. 11

              Ἰακώδου Ἐπιστολή κεφ. Αʹ.

Γίνου ταχὺς ἐν ἀκροάσει σου, καὶ ἐν μακροθυμίᾳ φθέγγου ἀπόκρισιν.

              19.—ἔστω δὲ πᾶς ἄνθρωπος ταχὺς εἰς τὸ ἀκοῦσαι, βραδὺς εἰς τὸ λαλῆσαι, βραδὺς εἰς ὀργήν.

Ecclesiasticus 5:11.

              Jas. 1:19.

Esto velox in auscultatione tua, et in longanimitate profer responsum.

              Sit omnis homo velox ad audiendum, tardus ad loquendum tardus ad iram.

Σοφία Σειραχ κεφ. ΚΗ’. 2.

              Ἐυαγ. κατὰ Ματθ. 6:14.

Ἄφες ἀδίκημα τῷ πλησίον σου, καὶ τότε δεηθέντος σου αἱ ἁμαρτίαι σου λυθήσονται.

              Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος.

Eccli. 28:2.

              Math. 6:14.

Remitte injuriam proximo tuo, et tunc deprecanti tibi peccata solventur.

              Nam si dimiseritis hominibus delicta sua, dimittet et vobis pater vester cœlestis,

Σοφία Σαλωμὼν κεφ. Γʹ. 5, 6.

              Πέτρου Α. κεφ. Α. 6–7.

Καὶ ὀλίγα παιδευθέντες μεγάλα εὐεργετηθήσονται, ὅτι ὁ Θεὸς ἐπείρασεν αὐτοὺς καὶ εὗρεν ἀξίους ἑαυτοῦ, ὡς χρυσὸν ἐν χωνευτηρίῳ ἐδοκίμασεν αὐτούς, καὶ ὡς ὁλοκάρπωμα θυσίας προσεδέξατο αὐτούς.

              Ἐν ᾧ ἀγαλλιᾶσθε ὀλίγον ἄρτι εἰ δέον λυπηθέντες ἐν ποικίλοις πειρασμοῖς, ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολὺ τιμιώτερον χρυσοῦ τοῦ ἀπολλυμένου διὰ πυρὸς δὲ δοκιμαζομένου εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ.

Wisdom 3:5–6.

              1 Pet. 1:6–7.

Et in paucis vexati, in multis bene disponentur. Quoniam Deus tentavit eos, et invenit eos dignos se. Tamquam aurum in fornace probavit eos; quasi holocausti hostiam accepit illos.

              In quo exultatis, nunc ad breve tempus afflicti variis tentationibus, si opus sit: ut probatio fidei vestræ multo pretiosior auro quod perditur, et tamen per ignem probatur, reperiatur in laudem et gloriam et honorem in revelatione Jesu Christi.

Κεφ. Ζʹ. 26.

              Πρὸς Ἑδραίους κεφ. Αʹ. 3.

Ἀπαύγασμα γάρ ἐστι φωτὸς ἀϊδίου καὶ ἔσοπτρον ἀκηλίδωτον τἦς τοῦ Θεοῦ ἐνεργείας καὶ εἰκὼν τῆς ἀγαθότητος αὐτοῦ.

              Ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, κτλ.

Ibidem 7:26.

              Epist. ad Hebræos 1:3.

Etenim lucis æternæ splendor est, atque speculum virtutis Dei nulla macula aspersum, ejusque imago bonitatis.

              Qui quum sit splendor gloriæ et impressa imago substantiæ illius, etc.

Many more texts of this character may be collected from a comparison of the deuterocanonical books with the New Testament. See Huet, Demonst. Evang. Prop. IV. and Vincenzi, Sessio IV. Conc. Trid. Vindicata.

The Fathers of the Church continued the approbation of the Apostles, and made no distinction in their frequent citations from Scripture between protocanonical and deuterocanonical works. None of the Apostolical Fathers has drawn up a Canon of Scripture. The injury of time has robbed us of much of their writings, but, in the few preserved to us, most frequent passages are found from the deuterocanonical works, of such mode of quotation that it is evident that they recognized these books as divine Scripture. St. Clement of Rome, who holds a high place in the primitive church, in his Epist. to the Corinthians, employs the book of Wisdom and Ecclesiasticus. He made an analysis of the book of Judith and the Greek version of Esther with its deuterocanonical fragments.

His use of the deuterocanonical books may be seen from a comparison of the following collated passages:

Sap. 2:24.

              Clem. I. ad Cor. III.

“Invidia autem diaboli mors introivit in orbem terrarum.”

              “Sed secundum pravas ipsius concupiscentias incedit, iniquam et impiam invidiam resumendo per quam et mors in mundum intravit.”

Sap. 11:22.

              Clem. I. Cor. XXVII.

“Virtuti brachii tui quis resistet?”

              “Quis resistet virtuti fortitudinis ejus?”

Sap. 12:12.

              Ibid.

“Quis enim dicet tibi: Quid fecisti?”

              “Quis dicet ei: Quid fecisti?”

Judith 8:30, et seqq.

              Clem. I. Cor. LV.

              “Beata Judith, cum urbs obsideretur, rogavit seniores ut sibi liceret in alienigenarum castra transire, ac seipsam periculo tradens propter caritatem patriæ populique obsessi egressa est; et Dominus tradidit Olophernem in manu feminæ.

Esther 5, 14, 15 et seqq?

              Nec minus perfecta secundum fidem Esther periculo se objecit.”

Among the genuine works of Clement of Rome are, by some, reckoned the two Epistolæ ad Virgines.

Ecclesiasticus 5:14.

              Clem. I. ad Virg. XI.

“Si est tibi intellectus, responde proximo; sin autem, sit manus tua super os tuum.”

              “Si est tibi intellectus, responde proximo; sin autem, sit manus tua super os tuum.”

Ecclesiasticus 9:8

              Clem. II. ad Virg. XIII.

“Averte faciem tuam a muliere compta, et ne circumspicias speciem alienam. Propter speciem mulieris multi perierunt, et ex hac concupiscentia quasi ignis exardescit”

              “Ne circumspicias speciem alienam. Propter speciem mulieris multi perierunt.”

Ibid 12.

              Clem. Ibid.

“Cum aliena muliere ne sedas omnino, nec accumbas cum ea, super cubitum

              “Cum muliere aliena ne sedeas omnino.”

Ibid. 9:4.

              Clement Ibid.

“Cum saltatrice ne assiduus sis, nec audias illam, ne forte pereas in efficacia illius.”

              “Cum saltatrice ne assiduus sis, nec audias illam, ne pereas in efficacia illius.”

Dan. 13:8.

              Ibid. XIII.

“Et videbant eam senes quotidie ingredientem, et deambulantem: et exarserunt in concupiscentiam ejus.”

Ibid. 42–44.

“Exclamavit autem voce magna Susanna, et dixit: Deus aeterne, qui absconditorum es cognitor, qui nosti omnia antequam fiant, tu scis quoniam falsum testimonium tulerunt contra me: et ecce morior, cum nihil horum fecerim, quae isti malitiose composuerunt adversum me. Exaudivit autem Dominus vocem ejus.”

              “Nonne ex iisdem Scripturis notum tibi est quid, ad tempora Susannæ, narretur de senibus illis qui, cum frequenter starent inter mulieres, contemplati pulchritudinem alienam, in concupiscentiæ barathrum præcipites sese dederunt. Castitatis quidem pretium noverunt, sed ipsius jugum fregerunt. Hinc appetitui perverso venumdati, in beatam Susannam conspirarunt ut eam constuprarent. At illa turpe ipsorum desiderium frustrata est. Innocentiae suæ testem invocavit Deum, qui de manibus impiorum senum eam liberavit.”

The document of the first century, commonly known as the Epistle of St. Barnabas, also employs the deuterocanonical books

Ecclesiasticus 4:36.

              Epist. S. Barnabæ XIX. 19.

“Non sit porrecta manus tua ad accipiendum et ad dandum collecta.”

              “Noli porrigere manus tuas ad accipiendum, ad dandum vero contrahere.”

The Pastor of Hermas, a document that goes back to the 1st or 2d century, makes use of deuterocanonical works. It is impossible to fix the identity of the author of the Pastor. Some believed him to be the Hermas mentioned by Paul to the Romans 16:14: “Salute Asyncritus, Phlegon, Hermas,” hence the book was regarded by some as canonical Scripture. It is joined to the other Scriptures in Codex א of Mt. Sinai. Irenæus, Clement of Alexandria, and Origen reputed it divine Scripture. It was declared apocryphal in the Canon of Gelasius. It has always been considered a treatise valuable for Christian erudition. Its author’s identity will always remain uncertain, but the document makes for our scope by showing the Christian tradition of the age immediately succeeding the Apostolic times. It is called the Pastor, because in it an angel, under the form of a shepherd, speaks. Its trend is chiefly parenetic.

Ecclesiasticus 28:3.

              Pastor, Similitudo IX. 23.

“Homo homini reservat iram, et a Deo quærit medelam.”

              “Deus et Dominus noster, qui dominatur omnium rerum, et creaturæ suæ universæ habet potestatem, offensas meminisse non vult, sed ab his qui peccata sua confitentur facile placatur. Homo vero, cum et languidus, mortalis, infirmus sit repletus peccatis, homini perseveranter irascitur.”

The works attributed to St. Dionysius, the Areopagite, employ deuterocanonical Scripture.

The works, De Cœlesti Hierarchia, De Ecclesiastica Hierarchia, De Divinis Nominibus, De Mystica Theologia, and some Epistles, have been accredited to Dionysius. The Bollandists maintain as the more probable opinion that these works are not the genuine productions of the Areopagite. Their value as patristic testimonies is independent of his authorship, since certainly they reflect the tradition of the first ages of the Church.

Sap. 8:2.

              De Div. Nom. IV. 12.

“Hanc amavi, et exquisivi a juventute mea, et quaesivi sponsam mihi eam assumere, et amator factus sum formœ illius.”

              “Et in iis quæ aditum ad Scripturam præparant quemdam invenies de divina Sapientia ajentem: Amator factus sum formœ illius.”

Sap. 8:1.

              De Div. Nom. VII. 4.

“Attingit ergo a fine usque ad finem fortiter, et disponit omnia suaviter.”

              “Et quia (Deus) per omnia meat pervadens, ut ait Scriptura, usque ad finem omnium.”

In the Epistle of St. Dionysius to Demophilus, it is evident that he alludes to the angel in Tobias, when he speaks in the first chapter of the “beneficis angelis de quibus theologia quædam tradit.”

St. Polycarp, the martyr bishop of Smyrna, in his Epistle to the Philippians incorporates a clear quotation from Tobias.

Tobias 12:9.

              Polycarp Epist. ad Philippenses X.

“Quoniam eleemosyna a morte liberat, et ipsa est quæ purgat peccata, et facit invenire misericordiam et vitam æternam.”

              “Cum potestis benefacere, nolite differre, quia eleemosyna a morte liberat.”

As Polycarp was a disciple of St. John the Evangelist, his use of Scripture must have been acquired under the supervision of St. John himself. This isolated quotation implies a liberal knowledge of Scripture, for the Fathers quoted from memory; such knowledge of Tobias could scarcely result from cursory readings. It must have resulted from assiduous study and use of a collection that recognized the book of Tobias as divine Scripture. Polycarp certainly reflects the teaching of his master, and we have here the implicit approbation of St. John the Evangelist. These are but scanty data, it is true, but the Apostolic age was more the age of oral teaching than of writing. By the vicissitudes of time much of the literary product of that age has perished, and more is hid in obscurity. As when looking upon objects from afar, many are but dimly discernible, while the others are lost to the limited sense of vision; so in looking back through the long, dim vista to the remote age of Apostolic times, we see but little with satisfying distinctness; other things appear bedimmed and shrouded by the haze of time, while many other things are entirely lost to our intellectual perception. As we recede from the remotest object of our vision, and concentrate our gaze upon nearer and nearer data, the fulness and distinctness grows with equal pace; and we must then take thought not to obtain testimonies, but to select the more fitting from the available many.

The few cited should evince to an honest mind that those who succeeded the founders of the everlasting teaching organism, recognized and used the deuterocanonical Scriptures in the same manner as the protocanonical ones. We shall now pass down through the ages, and adduce some representative testimonies of every age.

Athenagoras, a Greek writer who presented the famous Legatio pro Christianis to Marcus Aurelius and Commodus A. D. 177, quotes Baruch in that work.

Baruch 3:36.

              Athenag. Legatio pro Christianis, (secundum Gesner, 10).

“Hic est Deus noster; neque est alius qui cum ipso comparetur.”

              “Dominus Deus noster; non comparabitur alius ad illum.

St. Hippolyte wrote commentaries on the deuterocanonical fragments of Daniel, and, in his exegetical treatises, makes frequent use of the deuterocanonical works.

1 Maccab. 2:33–38.

              S. Hip. Frag. in Dan. XXXI., XXXII.

“Exite et facite secundum verbum regis Antiochi et vivetis. Et dixerunt: ‘Non exibimus, neque faciemus verbum regis … dicentes: Moriamur omnes in simplicitate nostra’ … et mortui sunt usque ad mille animas hominum.”

              “Exite et facite praeceptum regis et vivetis. Illi autem dixerunt: Neque exibimus, neque faciemus praeceptum regis: moriemur in simplicitate nostra; et interfecit ex eis mille animas hominum.”

Tob. 3:24.

              S. Hip. In Susannam V. 55.

“In illo tempore exauditæ sunt preces amborum in conspectu gloriæ Summi Dei, et missus est Angelus ut curaret eos ambos, quorum uno tempore sunt orationes in conspectu Domini recitatæ.”

              “Porro ostendit, quo tempore Susanna ad Deum oravit, fuitque exaudita, missum ei fuisse angelum qui eum adjuvaret haud secus ac se res in Tobia et Sara habuit; ambobus enim eadem die eademque hora orantibus, exaudita est amborum oratio, missusque est angelus Raphael qui eos sanaret.”

2 Maccab. 6:7.

              S. Hip. De Christo et Anti-Christo XLIX.

“Ad agitandum colendumque Bacchanaliorum solenne cogebantur Judæi hedera redimiti Baccho pompam ducere. Quod si qui minus in Græcorum ritus ac mores transire voluissent, interficerentur.”

              “Nam et ille decretum tulit … cunctis immolaturos atque hedera coronatos Baccho circuituros. Qui nolint parere, hos cruciatibus atque tormentis exagitatos neci tradendos esse. Ac si quis hæc sigillatim legere velit singulaque lustrare, in libro Machabæorum præscripta inveniet.”

Sap. 2:12–20.

              S. Hip. Adv. Judæos, IX.

“Circumveniamus igitur justum, quoniam inutilis est nobis, et contrarius est operibus nostris, et improperat nobis peccata legis, et diffamat in nos peccata disciplinæ nostræ. Promittit se scientiam Dei habere, et filium Dei se nominat. Factus est nobis in traductionem cogitationum nostrarum. Gravis est nobis etiam ad videndum, quoniam dissimilis est aliis vita illius, et immutatæ sunt viæ ejus. Tamquam nugaces aestimati sumus ab illo, et abstinet se a viis nostris tamquam ab immunditiis; et præfert novissima justorum, et gloriatur patrem se habere Deum. Videamus ergo si sermones illius veri sint, et tentemus quæ ventura sunt illi, et sciemus quæ erunt novissima illius. Si enim est verus filius Dei, suscipiet illum, et liberabit eum de manibus contrariorum. Contumelia et tormento interrogemus eum, ut probemus patientiam illius. sciamus reverentiam ejus, et probemus patientiam illius. Morte turpissima condemnemus eum: erit enim ei respecttus ex sermonibus illius.”

              “Producam in medio etiam prophetiam Salomonis de Christo, quæ aperto et perspicue quæ Judæos spectant edisserit. Ait enim Propheta: Non recte cogitaverunt impii de Christo, dicentes: Circumveniamus justum, quoniam inutilis est nobis et contrarius est operibus et sermonibus nostris, et improperat nobis peccata legis; et promittit se scientiam Dei habere, et Filium Dei se nominat. Postea dicit: Gravis est nobis etiam ad videndum, quoniam dissimilis est aliis vita illius, et immutatæ sunt viæ ejus. Tamquam nugaces aestimati sumus ab illo et abstinet se a viis nostris tamquam ab immunditiis, et praefert novissima justorum.… Ait igitur iterum Salomon in persona Judæorum de hoc justo qui est Christus: Factus est nobis in traductionem cogitationum nostrarum, et gloriatur Patrem se habere Deum. Videamus ergo si sermones illius veri sint, et tentemus quæ erunt novissima illius. Si enim est justus Dei filius, suscipiet illum, liberabit illum de manibus contrariorum. Morte turpissima condemnemus eum: erit enim respectus ejus ex sermonibus illius.”

Sap. 5:1.

              S. Hip. Adv. Judæos, X.

“Tunc stabunt justi in magna constantia adversus eos qui se angustiaverunt et qui abstulerunt labores eorum. Videntes turbabuntur timore horribili, et mirabuntur in subitatione insperatae salutis, dicen tes intra se, pœnitudine affecti et prae augustia spiritus gementes: Hi sunt quos habuimus aliquando in derisum et in similitudinem improperii. Nos insensati vitam illorum aestimabamus insaniam et finem illorum sine honore: ecce quomodo computati sunt inter filios Dei, et inter sanctos sors illorum est. Ergo erravimus a via veritatis, et justitiae lumen non luxit nobis, et sol intelligentiae non est ortus nobis. Lassati sumus in via iniquitatis et perditionis, et ambulavimus vias difficiles, viam autum Domini ignoravimus. Quid nobis profuit superbia? aut divitiarum jactantia quid contulit nobis? Transierunt omnia illa tamquam umbra, et tamquam nuntius percurrens.”

              “Et iterum Solomon de Christo et Judaeis dicit quod, quando stabit justus in magna constantia ante faciem eorum qui eum afflixerunt et sermones ejus repudiarunt: Videntes turbabuntur timore horribili, et mirabuntur in subitatione insperatae salutis, et dicent intra se, pœnitudine affecti, et prae angustia spiritus gementes: Hic est quem habuimus aliquando in derisum et in similitudinem improperii. Nos insensati vitam illius existimabamus insaniam et finem illius sine honore. Quomodo computatus est in filiis Dei, et in sanctis sors illius est? Ergo erravimus a via veritatis; et justitiae lumen non luxit nobis, et sol non ortus est nobis. Lassati sumus in via iniquitatis et perditionis. Ambulavimus vias difficiles; viam autem Domini ignoravimus. Quid nobis profuit superbia nostra? Transierunt omnia illa tamquam umbra.”

Baruch 3:36–38.

              S. Hip. Contra Noet.

“Hic est Deus noster, neque est alius qui cum ipso comparetur. Hic adinvenit omnem viam disciplinae, et tradidit illam Jacob puero suo et Israel dilecto suo. Post haec, in terris visus est, et cum hominibus conversatus est.”

              “Dicit Scriptura in alio loco; Hic est Deus; non reputabitur alius ad eum … Invenit omnem viam scientiae, et dedit illam Jacob puero suo et Israel dilecto suo … Post hæc in terra visus est, et cum hominibus conversatus est.”

In the Constitutiones Apostolicæ, we find the following quotations or equivalent allusions: Ecclesiasticus, eight times; Judith, four times; Wisdom, four times; Tobias, once; 1 Maccab., once.

Irenæus, the stern defender of the Catholic truth against heresy, is a certain advocate of the deuterocanonical books.

Dan. 14:3–4.

              Contra Hæreses, Lib. IV. 5.

“Porro Daniel adorabat Deum suum. Dixitque ei rex: quare non adoras Bel? Qui respondens ait ei: Quia non colo idola manufacta, sed viventem Deum qui creavit Cœlum et terram, et habet potestatem omnis carnis.”

Ibid. 23–24.

“Et dixit rex Daniel: Ecce nunc non potes dicere quia iste non sit Deus vivens: adora ergo eum.

“Dixitque Daniel: Dominum Deum meum adorabo, quia ipse est Deus vivens; iste autem non est Deus vivens.”

              “Quem (Deum) et Daniel Propheta, cum dixisset ei Cyrus rex Persarum: ‘Quare non adoras Bel?’ annuntiavit dicens; quoniam non colo idola manufacta, sed vivum Deum, qui constituit Cœlum et terram, et habet omnis carnis dominationem. Iterum dixit: Dominum Deum meum adorabo, quoniam hic est Deus vivus.”

Dan. 13:20.

              Iren. Contra Hæreses, Lib. IV. XXVI. 3.

“Ecce ostia pomarii clausa sunt, et nemo nos videt.”

              “Qui vero crediti quidem sunt a multis esse presbyteri, serviunt autem suis voluptatibus.… et dicunt: nemo nos videt.”

Dan. 13:52–53.

              Iren. Contra Hæreses Lib. IV. XXVI. 3.

“Inveterate dierum malorum, nunc venerunt peccata tua quae operabaris prius; judicans judicia injusta, innocentes opprimens, et dimittens noxios, dicente Domino: innocentem et justum non interficies.

Ibid. 56.

“Semen Chanaan et non Juda, species decepit te, et concupiscentia subvertit cor tuum.”

              “Audient eas quae sunt a Daniele Propheta voces: Semen Chanaan et non Juda, species seduxit te, et concupiscentia evertit cor tuum; inveterate dierum malorum, nunc advenerunt peccata tua quae faciebas antea, judicans judicia injusta; et innocentes quidem damnabas; dimittebas vero nocentes, dicente Domino: Innocentem et justum non occides.”

Sap. 6:19–20.

              Ibid. XXXVIII. 3.

“Custoditio autem legum consummatio incorruptionis est, incorruptio autem facit esse proximum Deo.”

              “Visio autem Dei efficax incorruptionis est; incorruptio autem proximum facit esse Deo.”

Baruch 4:36–5.

              Iren. Contra Hæreses Lib. V. XXXV. 1.

“Circumspice, Jerusalem, ad orientem et vide jucunditatem a Deo tibi venientem. Ecce enim veniunt filii tui quos dimisisti dispersos; veniunt collecti ab oriente usque ad occidentem, in verbo Sancti gaudentes in honorem Dei.”

Cap. 5. Exue te, Jerusalem, stola luctus et vexationis tuæ, et indue te decore et honore ejus quæ a Deo tibi est sempiternæ gloriæ. Circumdabit te Deus diploide justitiæ, et imponet mitram capiti honoris æterni. Deus enim ostendet splendorem suum in te, omni qui sub cœlo est. Nominabitur enim tibi nomen tuum a Deo in sempiternum; pax justitiæ et honor pietatis. Exsurge, Jerusalem, et sta in excelso, et circumspice ad orientem, et vide collectos filios tuos ab oriente sole usque ad occidentem, in verbo sancti gaudentes Dei memoria. Exierunt enim abs te pedibus ducti ab inimicis: adducet autem illos Dominus ad te portatos in honore sicut filios regni. Constituit enim Deus humiliare omnem montem excelsum et rupes perennes et convalles replere in aequalitatem terræ ut ambulet Israel diligenter in honorem Dei. Obumbraverunt autem et silvæ et omne lignum suavitatis Israel ex mandato Dei. Adducet enim Deus Israel cum jucunditate in lumine majestatis suæ, cum misericordia et justitia quæ est ex ipso.”

              “Hoc significavit Jeremias propheta: Circumspice, dicens, ad orientem, Jerusalem et vide laetitiam quae adventat tibi ab ipso Deo. Ecce venient filii tui quos emisisti, venient collecti ab oriente usque ad occidentem verbo illius sancti, gaudentes ea quae a Deo tuo est claritate. Exuere Jerusalem, habitum luctus et afflictionis tuae, et induere decorem ejus quae a Deo tuo est claritatis in aeternum. Circumdare amictum duplicem ejus quae a Deo tuo est justitiæ, impone mitram super caput tuum gloriæ æternæ. Deus enim demonstrabit ei quæ sub cœlo est universæ tuum fulgorem. Vocabitur namque nomen tuum ab ipso Deo in aeternum, pax justitiæ et gloriæ colenti Deo. Surge, Jerusalem, et sta in excelso, et circumspice ad orientem, et vide collectos filios tuos a solis ortu usque ad occidentem, verbo illius sancti gaudentes, ipsam Dei recordationem.

“Profecti sunt enim a te pedites dum adducerentur ab inimicis. Introducet illos Deus ad te portatos cum gloria tamquam thronum regni. Decrevit enim Deus ut humilietur omnis mons excelsus et congeries æternæ, et ut valles impleantur ad redigendam planitiem terræ, ut ambulet Israel tuti Dei gloria. Umbracula autem intexuerunt silvæ, et omne lignum boni odoris ipsi Israel, præcepto Dei. Præibit enim Deus cum laetitia, lumine claritatis suæ cum misericordia et justitia quæ ab ipso est.”

Clement of Alexandria has drawn a large part of his scriptural references from deuterocanonical sources.

Ecclesiasticus 21:7.

              Clem. Paed. VIII.

“Qui odit correptionem, vestigium est peccatoris; et qui timet Deum, convertetur ad cor suum.”

              “Scripturam perperam intelligentes quæ sic dicit: Et qui timet Dominum convertetur ad cor suum.”

Sap. 11:25.

              Clem. Paed. Ibid.

“Nihil odisti eorum quæ fecisti: nec enim odiens aliquid constituisti aut fecisti.”

              “Nihil enim est quod odio habet Dominus.”

Eccli. 22:6–8.

              Clem. Ibid.

“Flagella et doctrina in omni tempore sapientia. Qui docet fatuum, quasi qui conglutinat testam. Qui narrat verbum non audienti, quasi qui excitat dormientem de gravi somno.”

              “Flagella enim et disciplina in omni tempore sapientia. Qui testam conglutinat, et stultum docet ad sensum, inquit.… Propterea aperte subjunxit: Excitans dormientem e profundo somno, qui est ex aliis omnibus maxime morti similis.”

Eccli. 34:14, 15.

              Clem. Ibid.

“Spiritus timentium Deum quæritur, et in respectu illius benedicetur. Spes enim illorum in salvantem illos et oculi Dei in diligentes se.”

              “Quoniam spiritus timens Dominum vivet. Spes enim est in eum qui ipsos salvos facit.”

Eccli. 1:27, 28.

              Clem. Paed. Lib. I. VIII.

“Timor Domini expellit peccatum, nam qui sine timore est non potest justificari.”

              “Timor enim Domini peccata extrudit: Qui est autem sine timore non poterit justificari, inquit Scriptura.”

Ibid. 22.

              Ibid.

“Corona sapientiæ, timor Domini, replens pacem et salutis fructum.”

              “Corona itaque sapientiœ, inquit Sapientia, timor Domini.”

Eccli. 16:13.

              Ibid.

“Secundum misericordiam suam, sic correptio illius homnem secundum opera sua judicat.”

              “Virum, inquit, secundum opera sua judicabit.”

Ibid. 12.

              Ibid.

“Misericordia enim et ira est cum illo; potens exoratio et effundens iram.”

              “De eo quoque aperte dicit Sap.: Misericordia enim et ira cum ipso. Dominus enim his utrisque solus est potens, iram effundens ad propitiationem ex magna sua misericordia. Ita etiam ejus reprehensio.”

Eccli. 7:25, 26.

              Clem. Paed. Lib. I. Cap. IX.

“Filii tibi sunt? erudi illos, et curva illos a pueritia illorum. Filiae tibi sunt? serva corpus illarum, et non ostendas hilarem faciem tuam ad illas.”

              “Sunt tibi filii? Castiga eos, suadet Sapientia, et inflecte eos a juventute sua. Sunt tibi filiæ attende corpori earum, et ne vultum tuum apud eas exhilaraveris.”

Eccli. 32:21.

              Clem. Paed. Lib. I. Cap. IX.

“Peccator homo vitabit correptionem, et secundum voluntatem suam inveniet comparationem.”

              “—quoniam peccator homo fugit reprehensionem.”

Eccli. 18:13, 14; 16:12.

              Clem. Paed. Lib. I. Cap. IX.

Baruch 4:4.

              Clem. Paed. Lib. I. X.

“Beati sumus, Israel, quia quæ Deo placent manifesta sunt nobis.”

              “Jam quoque per Jeremiam enarrat prudentiam: Beati sumus, Israel, dicens, quod quæ Deo grata sunt, a nobis cognita sunt.”

Baruch 3:9.

              Ibid.

“Audi, Israel, mandata vitae: auribus percipe ut scias prudentiam.”

              “Audi, Israel, mandata vitae, ausculta ut cognoscas prudentiam.”

Baruch 3:13.

              Ibid.

“Nam si in via Dei ambulasses, habitasses utique in pace sempiterna.”

              “Quinetiam … per Jeremiam hortatur (pædagogus) dicens: Via Dei si ambulasses, habitasses in pace in saeculum.”

Eccli. 33:6.

              Clem. Paed. Lib. I. XIII.

“Equus emissarius, sic et amicus subsannator, sub omni suprasedente hinnit.”

              “Hinc etiam dicit Sapientia: Equus ad coitum libidinosus, et adulter irrationali jumento assimilatus; et ideo subjungit: Quocumque super eum sedente hinnit.”

Sap. 6:19.

              Clem. Paed. Lib. II. Cap. I.

“Cura ergo disciplinae dilectio est, et dilectio custodia legum illius est; custoditio autem legum consummatio incorruptionis est.”

              “Cura autem disciplinae est caritas, quam dicit Sapientia, caritas vero observatio legum est.”

Sap. 16:26.

              Ibid.

“—ut scirent filii tui quos dilexisti, Domine, quoniam non nativitatis fructus pascunt homines, sed sermo tuus, hos qui in te crediderint conservat.”

              “Discant, inquit, filii tui quos dilexisti, Domine, quod non generationes fructuum nutriant hominem, sed verbum tuum eos qui tibi credunt conservat.”

Eccli. 18:32. (juxta Græcum.)

              Clem. Paed. Lib. II. Cap. I.

“Ne delecteris multis deliciis.”

              “Ne laeteris autem propter execrandas delicias, dicit Sapientia.”

Eccli. 31:36–38.

              Ibid. Cap. II.

“Exultatio animae et cordis, vinum moderate potatum.

“38. Vinum multum potatum irritationem et iram et ruinas multas facit.”

              “Illud ergo bene dictum est: Exultatio animæ et cordis vinum creatum est ab initio, si quantum satis est bibatur.”

Ibid.

“Atque ante tragoediam clamavit Sapientia: ‘Vinum quod bibitur multum in irritatione et omni lapsu replet.’ “

Eccli. 31:31.

              Clem. Ibid.

“Ignis probat ferrum durum; sic vinum corda superborum arguet in ebrietate potatum.”

              “Praeclare profecto dictum est: Fornacem quidem inter tingendum probare ferri aciem, vinum autem cor superborum.”

Ibid. 30. (juxta Græcum.)

              Clem. Ibid.

“In vino virum ne te exhibeas: vinum enim multos perdidit.”

              “In vino, inquit, ne te virum fortem praebeas; multos enim vinum reddidit inutiles.”

Eccli. 26:11.

              Ibid.

“Mulier ebriosa ira magna, et contumelia et turpitudo illius non tegetur.”

              “Ira autem, inquit, magna est mulier ebria.… quoniam suam non celat turpitudinem.”

Eccli. 31:23.

              Ibid.

“Vigilia, cholera et tortura viro infrunito.”

              “Labor autem vigiliæ, inquit, et bilis et tormentum est cum homine insatiabili.”

Baruch 3:16–19.

              Clem. Paed. Lib. II. Cap. III.

“Ubi sunt principes gentium? et qui dominatur super bestias quae sunt super terram? qui in avibus cœli ludunt? qui argentum thesaurizat et aurum in qua confidunt homines, et non est finis acquisitionis eorum? qui argentum fabricant et solliciti sunt, nec est inventio operum illorum? Exterminati sunt, et ad inferos descenderunt et alii loco eorum surrexerunt.”

              “Pulcherrime itaque alicubi dicit divina Scriptura, ad eos qui sunt sui amantes et arrogantes verba dirigens: Ubi sunt qui gentibus imperabant et qui dominabantur feris quae sunt super terram? qui in cœli avibus illudebant: qui argenti et auri thesauros congregabant in quibus homines habebant fiduciam, et non est finis acquisitionis eorum? qui aurum et argentum fabricabantur et erant solliciti? non est inventio operum illorum. Evanuerunt, et ad inferos descenderunt.”

Eccli. 21:23.

              Clem. Paed. Lib. II. Cap. V.

“Fatuus in risu exaltat vocem suam; vir autem sapiens vix tacite ridebit.”

              “Stultus autem in risu extollit vocem suam, inquit Scriptura: vir autem astutus vix sensim subridebit.”

Eccli. 20:5.

              Clem. Paed. Lib. II. Cap. VI.

“Est tacens qui invenitur sapiens, et est odibilis, qui procax est ad loquendum.”

              “Est enim tacens qui invenitur sapiens; et est qui odio habetur ob multam loquacitatem.”

Ibid. 8.

              Ibid.

“Qui multis utitur verbis laedet animam suam; et qui potestatem sibi sumit injuste, odietur.”

              “Quin etiam ipse nugator affert sibi ipsi fastidium ac satietatem: Qui enim multiplicat sermonem, odit animam suam.”

Ibid. 31:41.

              Ibid. Cap. VII.

“In convivio vini non arguas proximum, et non despicias eum in jucunditate illius.”

              “In convivio autem, inquit, ne argueris proximum, et ei opprobrii sermonem ne dixeris.”

Eccli. 14:1.

              Ibid.

“Beatus vir qui non est lapsus verbo ex ore suo, et non est stimulatus in tristitia delicti.”

              “Beatus revera vir ille est qui non est lapsus in ore suo, vel non compunctus est in molestia peccati.”

Eccli. 9:12.

              Ibid.

“Cum aliena muliere ne sedeas omnino, nec accumbas cum ea super cubitum.”

              “Cum muliere quae viro subjecta est ne omnino sedeas, et ne super cubitum cum ea accubueris.”

Ibid 13.

              Ibid.

“—et non altercens cum illa in vino, ne forte declinet cor tuum in illam, et sanguine tuo labaris in perditionem.”

              “Et ideo subjungit: neque cum ea in vino congrediaris, ne quando inclinet cor tuum in ipsam, et sanguine tuo labatur ad interitum.”

Eccli. 31:19–20.

              Ibid.

“Utere quasi homo frugi his quæ tibi apponuntur, ne, cum manducas, multum odio habearis. Cessa prior causa disciplinae, et noli nimius esse, ne forte offendas.”

              “Comede, inquit, ut homo quæ apponuntur; cessa autem primus disciplinæ gratia. Et si in medio plurium sederis ne ante ipsos manum porrigas.”

Eccli. 32:15.

              Ibid.

“Et hora surgendi non te trices: præcurre autem prior in domum tuam.”

              “Cum est, inquit, tempus surgendi, ne sis postremus, et revertere in domum tuam.”

Eccli. 32:4, 10, 11.

              Ibid.

“Loquere, major natu; decet enim te. Adolescens, loquere in causa tua vix. Si bis interrogatus fueris, habeat caput responsum tuum.”

              “Senior, loquere in convivio, te enim decet.… Adolescens, tibi quoque permittit Sapientia, loquere si te opus sit, vix cum bis interrogatus fueris; sermonem autem tuum paucis in summam redige.”

Eccli. 9:25

              Ibid.

“Terribilis est in civitate sua vir linguosus.”

              “Terribilis est in interitu suo vir linguosus.”

Eccli. 7:15.

              Ibid.

“Noli verbosus esse in multitudine presbyterorum, et non iteres verbum in oratione tua.”

              “Ne nugeris in multitudine seniorum.… Sermonem ne iteraveris in oratione tua.”

Eccli. 33:1, 2, 7.

              Clem. Paed. Lib. II. Cap. VIII.

“Honora medicum propter necessitatem; etenim illum creavit Altissimus. A Deo est enim omnis medela, et a rege accipiet donationem. In his curans mitigabit dolorem, et unguentarius faciet pigmenta suavitatis et unctiones conficiet sanitatis.”

              “Honora autem medicum propter ejus utilitatem, inquit Scriptura. Ipsum enim creavit Altissimus. A Domino autem est medicina. Deinde subjungit: Et unguentarius faciet mistionem.”

Eccli. 39:17–19.

              Clem. Paed. Lib. II. Cap. VIII.

“In voce dicit: Obaudite me, divini fructus, et quasi rosa plantata super rivos aquarum fructificate. Quasi Libanus odorem suavitatis habete. Florete flores, quasi lilium, et date odorem et frondete in gratiam, et collaudate canticum, et benedicite Dominum in operibus suis.”

              “Exaudite me, inquit, et tamquam rosa plantata in fluentis aquarum germinate; tamquam Libanus, suavem odorem emittite, et benedicite Dominem super opera ejus.”

Ibid. 31.

              Ibid.

“Initium necessariæ rei vitæ hominum: aqua, ignis et ferrum, sal, lac, et panis similagineus, et mel et botrus uvæ et oleum et vestimentum.”

              “Dicit itaque Scriptura; Aqua, et ignis, et ferrum, et lac, simila frumenti, et mel, sanguis uvæ et oleum et vestis; hæc omnia piis ad bona sunt.”

Eccli. 23:6.

              Clem. Paed. Lib. II. Cap. X.

“Aufer a me ventris concupiscentias, et concubitus concupiscentiæ ne apprehendant me, et animæ irreverenti et infrunitæ ne tradas me.”

              “Quocirca amove a servis tuis spes inanes et indecoras, inquit, cupiditates averte a me. Ventris appetitio et coitus ne me apprehendant.”

Eccli. 23:25.

              Clem. Paed. Lib. II. Cap. X.

“Omnis homo qui transgreditur lectum suum contemnens in animam suam et dicens: quis me videt? Tenebræ circumdant me, et parietes cooperiunt me, et nemo circumspicit me; quem vereor? Delictorum meorum non memorabitur Altissimus. 28.—et non cognovit quoniam oculi Domini multo plus lucidiores sunt super solem, circumspicientes omnes vias hominum, et profundum abyssi, et hominum corda intuentes in absconditas partes.”

              “Homo qui ascendit super lectum suum, qui dicit in animo: Quis me videt? circa me sunt tenebræ, et parietes sunt tegumenta mea, et nemo aspicit peccata mea. Quid vereor, ne meminerit Altissimus?.… Nescit enim, Scriptura dicit, oculi Domini Altissimi quanto sint soli splendidiores qui respiciunt omnes vias hominum, et partes occultas intelligunt.”

Eccli. 18:30.

              Clem. Paed. Lib. II. Cap. X.

“Post concupiscentias tuas non eas, et a voluntate tua avertere.”

Eccli. 19:2–3.

“Vinum et mulieres apostatare faciunt sapientes, et arguent sensatos, et qui se jungit fornicariis erit nequam; putredo et vermes hæreditabunt illum.”

              “Post tua desideria ne ambules et acearis a tuis appetionibus. Vinum enim et mulieres faciunt sapientes deficere, et qui adhæret meretricibus evadet audacior. Putredo et vermis erunt ejus hæredes et efferetur in majori ludibrio.”

Eccli. 11:4.

              Ibid.

“In vestitu ne glorieris unquam, nec in die honoris tui extollaris.”

              “In amictu vestis ne glorieris, neque in omni gloria quæ est præter leges efferaris.”

Eccli. 25:8.

              Clem. Paed. Lib. III. Cap. III.

“Corona senum multa peritia; et gloria illorum, timor Dei.”

              “Senum autem corona, inquit Scriptura, est multa experientia.”

Eccli. 9:7.

              Clem. Paed. Lib. III. Cap. IV.

“Noli circumspicere in vicis civitatis, nec oberraveris in plateis illius.”

              “Ne circumspicias autem, inquit, in vicis civitatis, nec erres in ejus solitudinibus.”

Eccli. 11:31.

              Ibid.

“Non omnem hominem inducas in domum tuam, multæ enim sunt insidiæ dolosi.”

              “Unde Scriptura constantissime admonet: Ne introducas quemvis hominem in domum tuam; dolosi enim hominis multæ sunt insidiæ.”

Eccli. 9:22.

“Viri justi sint tibi convivæ, et in timore Dei sit tibi gloriatio.”

              Alibi autem: “Viri justi, inquit, sint tui convivæ, et in timore Domini tua permanebit gloriatio.”

Eccli. 21:24.

              Clem. Paed. Lib. III. Cap. XI.

“Ornamentum aureum prudenti, doctrina, et quasi brachiale in brachio dextro.”

              “Ut vult enim Scriptura; Aureus prudenti mundus est disciplina.”

Eccli. 26:12.

              Ibid.

“Fornicatio mulieris in extollentia oculorum, et in palpebris illius agnoscetur.”

              “Fornicatio autem mulieris in elevatione oculorum.”

Eccli. 9:8, 9.

              Ibid.

“Averte faciem tuam a muliere compta, et ne circumspicias speciem alienam. Propter speciem mulieris multi perierunt, et ex hoc concupiscentia quasi ignis exardescit.”

              “Averte autem oculum a muliere gratiosa, et ne discas alienam pulchritudinem, inquit Scriptura; et si causam roges, ipsa tibi enarrabit: In pulchritudine enim mulieris multi seducti sunt, et ex ea tamquam ignis accenditur amicitia.”

Eccli. 1:1.

              Clem. Strom. Lib. I. Cap. IV.

“Omnis sapientia a Domino Deo est, et cum illo fuit semper, et est ante aevum.”

              “Quoniam omnis sapientia a Domino, et cum ipso est in saecula, ut dicit Jesu Sapientia.”

Sap. 1:7.

“Quoniam spiritus Domini replevit orbem terrarum.”

Sap. 7:17.

              Clem. Strom. Lib. I. C p. II.

“Ipse enim dedit mihi horum quae sunt scientiam veram, ut sciam dispositionem orbis terrarum, et virtutes elementorum … differentias virgultorum et virtutes radicum, et quæcumque sunt absconsa et improvisa didici; omnium enim artifex docuit me Sapientia.”

              “Dicit itaque in Sapientia: Ipse mihi dedit non falsam eorum quæ sunt cognitionem, ut cognoscam mundi constitutionem.… et vires radicum.… et quæcumque sunt occulta et operta cognovi; quœ est enim omnium artifex me docuit Sapientia.”

Eccli. 15:10.

              Clem. Strom. Lib. II. Cap. V.

“Quoniam a Deo profecta est sapientia: sapientiæ enim Dei adstabit laus, et in ore fideli abundabit.”

              “Merito ergo dictum est apud Salomonem: Sapientia est in ore fidelium.”

Tob. 4:16.

              Ibid. Cap. XXIII.

“Quod ab alio oderis fieri tibi, vide, ne tu aliquando alteri facias.”

              “Hoc breviter Scriptura significavit dicens: Quod odio habes, alii ne feceris.”

Sap. 3:1.

              Clem. Strom. Lib. IV. Cap. XI.

“Justorum autem animæ in manu Dei sunt, et non tanget illos tormentum mortis.”

              “Justorum enim animæ in manu Dei sunt, et non tanget eas tormentum.”

Ibid.

              Ibid. Cap. XVI.

“Visi sunt oculis insipientium mori, et æstimata est afflictio exitus eorum, et quod a nobis est iter, exterminium; illi autem sunt in pace. Etsi coram hominibus tormenta passi sunt, spes illorum immortalitate plena est. In paucis vexati, in multis bene disponentur quoniam Deus tentavit eos, et invenit illos dignos se. Tamquam aurum in fornace probavit illos, et quasi holocausti hostiam accepit illos et in tempore erit respectus illorum. Fulgebunt justi, et tamquam scintillæ in arundineto discurrent. Judicabunt nationes et dominabuntur populis, et regnabit Dominus illorum in perpetuum.”

              “Divina Scriptura dicit de martyribus: ‘Visi sunt oculis insipientium mori, et reputata est vexatio eorum exitus, et a nobis discessus contritio; illi vero sunt in pace. Etenim si in oculis hominum suppliciis affecti fuerint spes eorum plena est immortalitatis.… Et in paucis castigati, magnis afficientur beneficiis, quoniam Deus tentavit eos.… et invenit eos se dignos, ut scilicet vocentur filii. Tamquam aurum in fornace probavit eos, et tamquam solidam sacrificii oblationem excepit eos, et in tempore inspectionis eorum fulgebunt, et tamquam scintillæ in stipula percurrent. Judicabunt gentes, et dominabuntur populis, et rex eorum erit Dominus in sæcula.’ “

Eccli. 27:13.

              Clem. Strom. Lib. V. 3.

“In medio insensatorum, serva verbum tempori; in medio autem cogitantium, assiduus esto.”

              “In medio insipientium, observa occasionem; in medio autem cogitantium, versare perpetuo.”

Sap. 7:24.

              Clem. Strom. Lib. V. Cap. XIV.

“Omnibus enim mobilibus mobilior est sapientia; attingit autem ubique propter suam munditiam.”

              “Quibus illud Sapientiæ imposuit: Pervadit autem ac subit per omnia propter suam munditiam.”

Sap. 6:8.

              Clem. Strom. Lib. VI. Cap. VI.

“Non enim subtrahet personam cujusquam Deus, nec verebitur magnitudinem cujusquam; quoniam pusillum et magnum ipse fecit, et æqualiter cura est illi de omnibus.”

              “Non enim personam respicit et reveretur qui est omnium Dominus: neque curabit magnitudinem, quoniam ipse fecit magnum et parvum, et similitur omnibus providet, et omnium curam gerit.”

Sap. 9:17, 18.

              Clem. Strom. Lib. VI. Cap. XI.

“Consilium enim tuum quis sciet, nisi tu dederis sapientiam, et miseris spiritum sanctum tuum de Altissimis? et sic correctæ sint semitæ eorum qui sunt in terris et quæ tibi placent didicerint homines.”

              “Veritas autem per Dominum: ‘Consilium enim tuum, inquit, quis novit, si non tu dederis sapientiam, et miseris sanctum tuum Spiritum ab altissimis, et ita correctæ fuerint viæ eorum qui sunt in terra, et didicerint homines ea quæ tibi placent, et salvi fuerint sapientia.’ “

Sap. 6:11.

              Ibid.

“Qui enim custodierint justa juste justificabuntur, et qui didicerint ista invenient quid respondeant.”

              “Qui enim sancta, inquit, sancte servant sanctificabuntur, et qui ea didicerent inveniunt responsionem.”

Sap. 7:16.

              Ibid.

“In manu enim illius et nos, et sermones nostri, et omnis sapientia, et operum scientia et disciplina.”

Ibid. 28.

“Neminem enim diligit Deus, nisi eum qui cum sapientia inhabitat.”

Sap. 14:2, 3.

“Illud enim cupiditas acquirendi excogitavit, et artifex fabricavit sapientia sua. Tua autem, Pater, providentia gubernat—.”

              “Et rursus licet audire: ‘In manu enim ejus, hoc est, virtute et sapientia, et nos et verba nostra, et omnis prudentia et operum scientia. Nihil enim diligit Deus nisi eum qui cohabitat cum sapientia. Præterea autem non legerunt quod dictum est a Salomone. Nam cum de templi constructione tractasset, aperte dicit: Artifex autem construxit sapientia; tua autem, Pater, gubernat providentia.’ “

Sap. 8:9.

              Ibid.

“Et si justitiam quis diligit, labores hujus magnas habent virtutes, sobrietatem enim et prudentiam docet et justitiam et virtutem, quibus utilius nihil est in vita hominibus, et nescierunt sacramenta Dei … quoniam Deus creavit hominem inexterminabilem, et ad imaginem similitudinis suæ fecit illum.”

              “Et si quis diligit justitiam, labores ejus sunt virtutes; temperantia enim et prudentia docet justitiam et fortitudinem quibus nihil est in vita hominibus utilius.”

Tob. 12:8.

              Clem. Strom. Lib. VI. Cap. XII.

“Bona est oratio cum jejunio, et eleemosyna magis quam thesauros auri recondere.”

              “Sed, ut videtur, Dei non novere mysteria, quod, scilicet, Deus creavit hominem ob immortalitatem, et fecit eum imaginem suæ proprietatis.”

Sap. 4:17.

              Ibid.

“Videbunt enim finem sapientis, et non intelligent quid cogitaverit de illo Deus, et quare munierit illum Dominus.”

              “Exaudiens Scripturam quæ dicit: ‘Bonum est jejunium cum oratione.’ “

Ibid. Cap. 5:3.

              Clem. Strom. Lib. VI. Cap. XIV.

“—dicentes intra se, pœnitudine acti et præ augustia spiritus gementes: hi sunt quos habuimus aliquando in derisum, et in similitudinem improperii; nos insensati vitam illorum æstimabamus insaniam, et finem illorum sine honore: ecce quomodo computati sunt inter filios Dei, et inter sanctos sors illorum est.”

              “Videbunt enim mortem sapientis, et non intelligent quid de eo decreverit, et ad quid eum stabilierit Dominus, et dicent de ejus gloria: ‘Is est quem aliquando habuimus in derisum et in parabolam opprobrii insipientes. Vitam ejus existimavimus insaniam, et mortem ejus ignominiosam. Quomodo est enumeratus inter filios Dei, et in sanctis est sors ejus.’ “

Eccli. 18:8.

              Ibid.

“Numerus dierum hominum, ut multum, centum anni; quasi gutta aquæ maris deputatisunt, et sicut calculus arenæ, sic exigui anni in die ævi.”

              “Reputati sunt, inquit, ut pulvis terræ, et ut gutta ex cado.”

Sap. 3:9.

              Ibid.

“Qui confidunt in illo, intelligent veritatem, et fideles in dilectione acquiescent illi.”

              “Merito ergo dictum est: ‘Et qui in ipso confidunt, intelligent veritatem, et fideles in dilectione in ipso permanebunt.’ “

Sap. 3:14.

              Ibid.

“—dabitur enim illi fidei donum electum, et sors in templo Dei acceptissima.”

              “Ecce enim Salomon: Dabitur enim ei, inquit, fidei gratia electa, et sors in templo Domini jucundior.”

Sap. 6:13–21.

              Clem. Strom. Lib. VI. Cap. XV.

“Clara est et quæ nunquam marcescit sapientia, et facile videtur ab his qui diligunt eam, et invenietur ab his qui quærrunt illam. Præoccupat qui se concupiscunt ut illis se prior ostendat. Qui de luce vigilaverit ad illam non laborabit, assidentem enim illum foribus suis inveniet. Cogitare ergo de illa sensus est consummatus, et qui vigilaverit propter illum cito securus erit. Quoniam dignos se ipsa circuit quærens, et in viis ostendit se illis hilariter, et in omni providentia occurrit illis. Initium enim illius verissima est disciplinæ concupiscentia. Cura ergo disciplinæ dilectio est, et dilectio custodia legum illius est; custoditio autem legum consummatio incorruptionis est; incorruptio autem facit esse proximum Deo. Concupiscentia itaque sapientiæ deducit ad regnum perpetuum.”

              “Salomon hæc dicit: ‘Clara est et non marcescit sapientia, et facile cernitur ab iis qui ipsam diligunt: eos qui cupiunt prævenit, ut præcognoscatur. Qui mane surrexerit ad ipsam non laborabit; de ipso enim cogitare est perfectio prudentiæ. Et qui propter ipsam vigilaverit cito erit cura vacuus; quoniam eos qui ipsa digni sunt, ipsa quærens circuit, et in semitis ab ipsis benevole visione apprehenditur.’ Mox subjungit: ‘Et in omni cogitatione occurrit ipsis.… ejus enim principium verissimum est desiderium disciplinæ, hoc est, cognitionis; cura autem disciplinæ est dilectio; dilectio autem est observatio legum ejus; attentio autem legum est incorruptibilitatis confirmatio; incorruptibilitas autem facit ut ad Deum prope accedatur. Sapientiæ ergo desiderium attollit ad regnum.’ “

Clement of Alexandria weaves the woof of his fabric from Scripture. His Pædogogus could be properly called a commentary on Ecclesiasticus. He uses the deuterocanonical works as divine Scripture; plainly terms them so; and was evidently very familiar with them. As he was the coryphæus of the Alexandrian church in that age, we can deduce from his line of action that the great Alexandrian church in the age succeeding the Apostles, received and used the deuterocanonical books with equal honor as the books of the first Canon.

Turning from the master to his greater pupil, Origen, we find him to have prosecuted the same line of teaching as Clement.

It is impossible to give a detailed mention of his many works. Later in our book we shall treat of his great Hexapla. Other of his chief works are: Eight Books against Celsus, De Principiis libri quattuor, and Homilies and Commentaries on Holy Scripture.

We have thought good to transcribe and collate many citations from Origen, since the adversaries of the deuterocanonical books have alleged his authority in support of their curtailed canon. Nowhere in patristic literature do we find such copious and apposite use of Holy Scripture as in Origen. His works that have been preserved to us resemble a mosaic in which his own creations serve only as the setting in which are infixed the Scriptural gems. No discrimination is made in favor of the books of the first canon. He rejects and treats with irony the adoption of the Jewish canon. In his letter to Julius Africanus he defends the deuterocanonical fragments of Daniel, and implies that the canon must be sought from the authority of the Church, and not from the Jews: “Know, therefore, in answer to these things, what should be our line of action, not only concerning the history of Susanna, which, in its Greek exemplar, circulates through the whole Church of Christ, although it does not exist with the Hebrews; and not only concerning the other parts, which, as you have said, are written in the end of the book, namely, concerning Bel and the Dragon, which also are wanting in the Hebrew text; but also concerning many other parts, which, while we compared, according to our powers, the Hebrew with our own text, we found in many places.” Soon he breaks forth into irony: “Forsooth, the time is at hand, if we have discovered these things, to abrogate the exemplars of Holy Scripture of our churches, and impose the law upon the brethren that, rejecting the sacred books which they have, they, by adulation, persuade the Jews to concede to us the Scriptures pure and devoid of figment.… In relation to these things, consider whether it be not good to remember the saying: Pass not beyond the ancient bounds which thy fathers have set. [Prov. 22:28.] And I say this, not, indeed, that I, through sloth, refuse to examine the Scriptures which the Jews have, and compare them with ours, to see what diversity between them exists. This, indeed, if it be not arrogant to say, we have diligently, and, according to our ability, done; comparing with great care the editions, and observing their divergencies, thus, however, that we have bestowed somewhat more labor on the Septuagint, that we might not bring anything spurious into the Churches, which are beneath the whole heavens.… We endeavor not to be ignorant of the Scriptures which the Jews have, so that, discussing with them, we may not bring forth those things which are wanting in their exemplars, and we also make use of those portions which are found with them, and are not in our books.”

Many of the early Fathers were forced to meet the Jews on their own ground, and thus in disputes with them, to use only the curtailed canon which the Jews recognized. Thus Jerome [Praef. on Isaiah] affirms: “May He give me my future reward who knows me to have labored and sweat in the acquisition of this foreign tongue, so that the Jews might not longer insult the Christians on the charge of the falsity of their Scriptures.” This need also was the motive for the lists drawn up by some of the Fathers, in which the deuterocanonical books were excluded. Even Origen himself has made such list, but he openly declares that it is the canon according to the Hebrews. The Jews by their ridicule of the deuterocanonical books may have led some individual Fathers to doubt of the equality of inspiration of the books of the second canon. As the rationalists of to-day sometimes obtain from Catholics unwarranted concessions, lest they should seem to be ignorant, so those other earlier enemies of truth may have diminished in the minds of some the authority of the deuterocanonical works. This they certainly effected in the mind of Jerome. We see that Africanus rejected the deuterocanonical fragments of Susanna. Origen describes the existing state of things very well in his response to Africanus. The complete canon circulated throughout the universal Church; the Jews and some few individuals advocated the restricted canon of the Jews. Origen in plain words ridicules the theory which the protestants of to-day advocate, and yet they would claim his authority.

Origen endorses Tobias in Hist. Susannæ, 13: “We must know, therefore, that the Hebrews use neither Tobias nor Judith. For the Hebrews have not these books even among the Apocrypha, as we ourselves have learned from them. But since the Churches use Tobias, we must know that also in the captivity some captives were opulent and prospered.” Origen essays to defend the book of Tobias, not that the Hebrews acknowledge it, but because the Churches use it.

Two things result for us from Origen’s testimonies. First, that the usage of the Churches of his age recognized the divinity of the deuterocanonical books; and, second, that he considered this usage a criterion of inspiration. He can never be honestly claimed to have favored the protestant theory of accepting the canon from the Jews.

The Canon of Origen is found in his Commentary on the first Psalm, Parag, I: “The twenty-two books according to the Hebrews are these.” The first which is called by us Genesis is termed by them, from its opening words, Beresith which signifies “In the beginning.” Then Exodus, with Hebrews, Vellesemoth, interpreted, “These are the names.” The third, Leviticus, with the Hebrews, Vajikra, that is, “And he called.” The fourth, Numbers, with the Hebrews Hammisphecodim. The fifth, Deuteronomy, with the Hebrews Elle, haddebarim, that is, “these are the words.” The sixth, Jesus the son of Nave, in Hebrew, Jehoshua ben Nun. The seventh, Judges and Ruth, by the Hebrews comprised in one volume, which they call Sophetim. The eighth is the first and second book of the Kingdoms, which with them constitute one volume which is called Samuel, that is “The called of God.” The ninth is the third and fourth of the Kingdoms, which they also comprise in one volume and call Vammelech David, that is, “The Kingdom of David.” The tenth is the first and second of Paralipomenon, by them comprised in one volume, which they call Dibre Hajjamim, that is, “The Words of the Days.” The eleventh is the first and second of Esdras, which with them constitute one volume, which they call Ezra, that is, “The Helper.” The twelfth is the book of Psalms, with the Hebrews Sepher Tehillim. The thirteenth is the Proverbs of Solomon, with the Hebrews Misloth. The fourteenth is Ecclesiastes, with the Hebrew Koheleth. The fifteenth is the Canticle of Canticles, with the Hebrews Sir Hassirim. The sixteenth is Isaias, with the Hebrews Jesaia. The seventeenth is Jeremias with the Lamentation and Epistle, by them comprised in one volume, which they call Jirmia. The eighteenth is Daniel, with the Hebrews Daniel. The nineteenth is Ezekiel, with the Hebrews Jeezhel. The twentieth is Job, by the Hebrews, designated by the same name. The twenty-first is Esther, which is also thus designated by the Hebrews. Outside this enumeration are the books of Maccabees which are inscribed “Sarbet Sarbaneel.”

In this list, the twelve minor Prophets, by the Hebrews comprised in one book, are omitted. It must have been, however, through inadvertence on the part of Origen or the amanuensis, since this book was never doubted. The care bestowed by Origen and other Fathers in preparing these lists was for the purpose of fitting the Christians to meet the Jews on common grounds. This was necessary in that age, when the chief intellectual attacks on Christianity came from the Jews. The following collated passages will illustrate Origen’s attitude towards the deuterocanonical works:

Tob. 1:13–22.

(Already quoted.)

              Orig. De Hist. Sus. 13.

(Already quoted.)

Judith 11. Passim.

              Orig. Frag. Ex Lib. VI. Strom.

              “Homo autem, cui incumbit necessitas mentiendi, diligenter attendat ut sic utatur interdum mendacio quomodo condimento atque medicamine, ut servet mensuram ejus, ne excedat terminos quibus usa est Judith contra Holophernem, et vicit prudenti simulatione verborum.”

Dan. 13.

              Orig. Ex Lib. Stromatum.

“Et erat vir habitans in Babylone, et nomen ejus Joakim,” etc.

              “Et erat vir habitans in Babylone, et nomen ejus Joacim, et accepit uxorem nomine Susannam, filiam Helciæ, pulchram nimis et timentem Dominum. Et parentes ejus justi edocuerunt filiam suam juxta legem Moysi.

              Hoc utendum est testimonio ad exhortationem parentum, ut doceant juxta legem Dei sermonemque divinum, non solum filios, sed et filias suas.… Quia Hebræi re-probant historiam Susannae, dicentes eam in Danielis volumine non haberi, debemus inquirere nomina σχίνου, καὶ πρίνου. quae Latini ilicem et lentiscum interpretantur, si sint apud Hebraeos, et quam habeant etymologiam, ut a σχίνῳ,, scissio, et a πρίνῳ, sectio sive serratio dicatur lingua eorum. Quod si non fuerit inventum, necesitate cogemur et nos eorum acquiescere sententiae, qui Graeci tantum sermonis hanc volunt esse περικοπήν, quæ Graecam habeat tantum etymologiam, et Hebraicam non habeat. Quod si quis ostenderit duarum scissionis et sectionis in Hebraeo stare etymologiam, tunc poterimus etiam hanc Scripturam recipere.”

Sap. 7:25.

              Orig. De Principiis, Lib. I. Cap. II.

“Vapor est enim virtutis Dei, et emanatio quaedam est claritatis omnipotentis Dei sincera—”

              “Invenimus nihilominus in Sapientia, quae dicitur Salomonis, descriptionem quamdam de Dei Sapientia hoc modo scriptam: ‘Vapor est enim, inquit, virtutis Dei et ἀπόρροια gloriae omnipotentis purissima.’ “

Ibid. 7:25, 26.

              Ibid.

Sap. 18:24.

              Orig. De Princ. Lib. II. Cap. III. 6.

“In veste enim poderis, quam habebat, totus erat orbis terrarum—.”

              “—sicut in Sapientia Salomonis invenimus, cum dicit quia: ‘In vestimento poderis erat universus mundus.’ “

Eccl. 43:22.

              Orig. Ibid. Cap. VIII. 3.

“Frigidus ventus aquilo flavit—.”

              “—sicut scriptum est in Sapientia: ‘Frigidus ventus Boreas.’ “

Eccli. 6:4.

              Ibid.

“Anima enim nequam disperdet, qui se habet.”

              “Anima mala perdit eum qui possidet eam.”

Sap. 11:21.

              Ibid. Cap. IX. 1.

“—sed omnia in mensura et numero et pondere disposuisti.”

              “Porro autem, sicut Scriptura dicit: ‘In numero et mensura, universa condidit Deus.—’ “

Sap. 7:16.

              Orig. De Prin, Lib. III. 14.

“—in manu enim illius et nos, et sermones nostri, et omnis Sapientia et operum scientia, et disciplina.”

              “ ‘In manu enim Dei, et nos, et sermones nostri, et omnis prudentia atque operum disciplina est’ sicut Scriptura dicit.”

Eccli. 16:22.

              Orig. De Prin. Lib. IV. 26.

“Nam plurima illius opera sunt is absconsis—.”

              “Quia scriptum est: ‘Quamplurima ex operibus Dei in secretis sunt.’ “

Sap. 11:18.

              Ibid. 33.

“Non enim impossibilis erat omnipotens manus tua, quae creavit orbem terrarum ex materia invisa, immittere illis multitudinem ursorum, aut audaces leones—.”

              “In Sapientia quae dicitur Salomonis, qui utique liber non ab omnibus in auctoritate habetur. Ibi tamen scriptum invenimus hoc modo: ‘Non enim,’ inquit, ‘deerat omnipotenti manu tuae, quae creaverat mundum ex informi materia, immittere eis multitudinem ursorum vel feroces leones.’ “

Origen here records the doubts of some, without making them his own. Certain individuals have doubted concerning the deuterocanonical works; the Church never doubted. In quoting the book as Scripture, Origen follows the Church. This can be said in general; the Fathers, in their practical use of Scripture, reflect the belief of the Church. If they put forth, at times, speculative doubts, they are then speaking as fallible individuals. This principle has been recognized by the protestant Davidson.

“It is sometimes said that the history of the Canon should be sought from definite catalogues, not from isolated quotations. The latter are supposed to be of slight value; the former to be the result of deliberate judgment. This remark is more specious than solid. In relation to the Old Testament, the catalogues given by the Fathers, as by Meliton and Origen, rest solely on the tradition of the Jews; apart from which, they have no independent authority. As none except Jerome and Origen knew Hebrew, their lists of the Old Testament books are simply a reflection of what they learned of others. If they deviate in practice from their masters by quoting as Scripture other than canonical (protocanonical) books, they show their judgment, overriding an external theory.

“The very men who give a list of the Jewish books, evince an inclination to the Christian and enlarged Canon. Thus the Fathers, who give catalogues of the Old Testament, show the existence of a Jewish and a Christian Canon in relation to the Old Testament; the latter wider than the former, their private opinion more favorable to the one, though the other was historically transmitted.” [Davidson, Canon of the Bible, p. 132.]

This last clause is not well said. It is not the private opinions of the Fathers that constitute the basis of traditional proof of our complete Canon. It is the universal usage of the Churches of the Christian people, which subjugated even those who theoretically were disposed to doubt. It is the belief identical with the life of the Church which manifests itself in the use which these Fathers made of Scripture. As individuals they could err and doubt; as faithful witnesses of the belief of the Church, they hand down to us the faith which was the same in the beginning, is now, and ever shall be. This capacity they fulfill, as Davidson rightly says, when quoting the Scriptures as they were familiar to the Christian people. Neither is Davidson correct in saying that the curtailed canon of the Jews was historically transmitted. If he means by this that the restricted canon was transmitted to us by the Jews, it is well; but it is utterly false to say that the existing, recognized Canon of Christians were such Canon. Impartial historians, such as Eusebius, record the doubts of isolated churches concerning several books, but these doubts never could be said to have pervaded the whole Church. Such a critical mind, as was that of Origen, would have more readily tended to reject the deuterocanonical books, had he not been convinced by the belief and usage of the universal Church. As Origen’s authority is most valuable, we have taken the trouble to collate many passages:

Sap. 9:13–16.

              Orig. Lib. De Oratione, I.

“Quis enim hominum poterit scire consilium Dei? Aut quis poterit cogitare quid velit Deus? Cogitationes enim mortalium timidae; et incertae providentiae nostrae; corpus enim quod corrumpitur aggravat animam, et terrena inhabitatio deprimit sensum multa cogitantem, et difficile aestimamus quae in terra sunt, et quae in prospectu sunt invenimus cum labore. Quae autem in cœlis sunt, quis investigabit?”

              “Quis enim hominum poterit scire consilium Dei? Aut quis poterit cogitare quid Deus velit? Cogitationes enim mortalium timidae; et incertae providentiae nostrae, corpus enim quod corrumpitur aggravat animam, et terrena inhabitatio deprimit sensum multa cogitantem; et difficile aestimamus quae in terra sunt. Quae autem in coelis sunt, quis investigavit?”

Sap. 11:25.

              Ibid. 5.

“Diligis enim omnia quae sunt, et nihil odisti eorum quae fecisti—.”

              “—diligitque omnia quae sunt, et nihil odit eorum quae fecit.”

Sap. 1:7.

              Ibid. 10.

“Quoniam Spiritus Domini replevit orbem terrarum.”

              “Magis idoneus fit commisceri ‘Spiritui Domini qui replevit orbem terrarum.’ “

Tob. 3:24, 25.

              Ibid. 11.

“In illo tempore exauditae sunt preces amborum in conspectu gloriae summi Dei, et missus est angelus Domini, Sanctus Raphael, ut curaret eos ambos.”

              “Quae inde patent, quod Raphael obtulerit Deo rationabile obsequium Tobiae et Sarae. ‘Nam post utriusque orationem, exaudita est, inquit Scriptura, deprecatio utrorumque coram gloria magni Raphael, et missus est ad sanandum ambos.’ “

Tob. 12:12 (juxta Graecum).

              Ibid.

“Ac modo cum tu, et Sara nurus tua orastis, memoriam precum vestrarum coram Sancto retuli.”

Ibid. 15 (juxta Graecum).

“Ego sum Raphael, unus ex septem sanctis Angelis qui preces sanctorum ad Deum offerunt, atque ambulant ante majestatem Sancti.”

Ibid. 8 (juxta Graecum).

“Bonae sunt preces quae cum jejunio et beneficentia justitiaque conjunctae sunt.”

2 Maccab. 15:13–16.

“Post hoc apparuisse et alium virum aetate et gloria mirabilem, et magni decoris habitudine circa illum; respondentem vero Oniam dixisse: Hic est fratrum amator, et populi Israel: hic est qui multum orat pro populo et universa sancta civitate, Jeremias propheta Dei. Extendisse autem Jeremiam dexteram, et dedisse Judae gladium aureum dicentem: accipe sanctum gladium, munus a Deo in quo dejicies adversarios populi mei Israel.”

              “ ‘Et nunc quando orasti tu, et nurus tua Sara, ego obtuli memoriale orationis vestrae coram Sancto.’ Et post pauca ‘Ego sum Raphael, unus ex septem Angelis qui offerunt orationes sanctorum, et ingrediuntur in conspectu gloriae Sancti.’ Itaque juxta Raphaelis sermonem: ‘Bonum oratio cum jejunio et eleemosyna et justitia.’ Item quod Jeremias, ut in Machabaeorum libris habetur; ‘apparuerit canitie et gloria eximius, ita ut mirabilis quaedam et maximi decoris fuerit praestantia circa illum: extenderitque dexteram, et dederit Judae gladium aureum, de quo testatus est alius sanctus qui ante obierat: Hic est qui multum orat pro populo et sancta civitate, Jeremias, propheta Dei.’ “

Judith 13:9–10.

              Orig. De Oratione, 13.

“Cumque evaginasset illum, apprehendit comam capitis ejus, et ait: Confirma me, Domine Deus, in hac hora; et percussit bis in cervicem ejus, et abscidit caput ejus, et abstulit conopeum ejus a columnis, et evolvit corpus ejus truncum.”

              “Judith, sanctis oblatis precibus, Holophernem, Deo adjuvante, superavit, et una Hebraeorum femina labem domui Nabuchodonosoris inussit.”

Judith 8:22. (juxta Græcum).

              Orig. De Orat. 29.

“Mementote quæ cum Abraham egerit, quibusque rebus Isaac probarit, quæ item Jacob in Mesopotamia Syriæ pascenti oves Laban avunculi ipsius acciderint. Etenim sicut illos experiundi cordis ipsorum gratia, ita nos probat, et non ulciscitur; sed commonitionis causa Dominus castigat eos qui ei appropinquant.”

              “Recordamini enim,” ait Judith, “quæcumque fecit cum Abraham, et quæcumque tentavit Isaac, et quæcumque evenerunt Jacob in Mesopotamia Syriæ pascenti pecora Laban fratris matris suae, quoniam sicut illos examinavit in certamen cordis eorum, etiam nos ulciscitur, quia ad emendationem flagellat Dominus appropinquantes sibi.”

Sap. 16:28.

              Ibid. 31.

“—ut notum omnibus esset quoniam oportet prævenire solem ad benedictionem tuam, et ad ortum lucis te adorare.”

              “—et de parte mundi, in Sapientia Solomonis, dicitur: ‘Ut notum esset, quoniam oportet prævenire solem ad benedictionem tuam, et ante ortum lucis te adorare.’ “

Tob. 12:12.

              Ibid.

(Already quoted.)

              (Already quoted.)

2 Maccab. 6:19–31.

              Orig. Exhortatio ad Martyrium, 22.

“At ille gloriossimam mortem magis quam odibilem vitam complectens, voluntarie præibat ad supplicium. Intuens autem, quemadmodum oporteret accedere, patienter sustinens, destinavit non admittere illicita propter vitæ amorem. Hi autem, qui astabant, iniqua miseratione commoti, propter antiquam viri amicitiam, tollentes eum secreto rogabant afferi carnes, quibus vesci ei licebat, ut simularetur manducasse, sicut rex imperaverat de sacrificii carnibus: ut, hoc facto a morte liberaretur: et propter veterem viri amicitiam, hanc in eo faciebant humanitatem. At ille cogitare cœpit ætatis ac senectutis suæ eminentiam dignam, et ingenitæ nobilitatis canitiem, atque a puero optimæ conversationis actus: et secundum sanctæ et a Deo conditæ legis constituta, respondit cito, dicens: Præmitti se velle in infernum. Non enim ætati nostræ dignum est, inquit; fingere; ut multi adolescentium, arbitrantes Eleazarum nonaginta annorum transisse ad vitam alienigenarum: et ipsi propter meam simulationem, et propter modicum corruptibilis vitæ tempus decipiantur, et per hoc maculam atque execrationem meæ senectuti conquiram. Nam, etsi in præsenti tempore suppliciis hominum eripiar, sed manum Omnipotentis nec vivus, nec defunctus effugiam. Quamobrem fortiter vita excedendo senectute quidem dignus apparebo; adolescentibus autem exemplum forte relinquam, si prompto animo, ac fortiter pro gravissimis ac sanctissimis legibus honesta morte perfungar. His dictis, confestim ad supplicium trahebatur. Hi autem, qui eum ducebant, et paulo ante fuerant mitiores, in iram conversi sunt propter sermones ab eo dictos, quos illi per arrogantiam prolatos arbitrabantur. Sed, cum plagis perimeretur, ingemuit, et dixit: Domine, qui habes sanctam scientiam, manifeste tu scis, quia, cum a morte possem liberari, duros corporis sustineo dolores: secundum animam vero propter timorem tuum libenter hæc patior. Et iste quidem hoc modo vita decessit, non solum juvenibus, sed et universæ genti memoriam mortis suæ ad exemplum virtutis et fortitudinis derelinquens.

              “Quam autem æquius est mortuum laudari quam qui mortem sponte ac libere pro religione oppetiit? Qualis fuit Eleazar, qui ‘gloriosissimam mortem magis quam odibilem vitam complectens, voluntarie præibat ad supplicium,’ quique ‘strenuam assumens ratiocinationem dignam ætate sua nonagenaria, et senectutis suæ eminentia, illustrique canitie, atque optima a pueritia educatione, maxime vero sancta, et a Deo condita lege dixit: non est ætate hac nostra dignum fingere, ut multi adolescentes, arbitrantes Eleazarum nonagenta annorum transisse ad vitam alienigenarum, et ipsi propter meam simulationem, et propter modicum corruptibilis vitæ tempus decipiantur propter me, et execrationem atque maculam senectuti acquiram; nam etsi in præsenti tempore suppliciis hominum eripiar, sed manus Omnipotentis nec vivus nec defunctus effugiam. Quamobrem fortiter excedendo senectute quidem dignus apparebo, adolescentibus autem exemplum forte relinquam, ut prompto animo ac fortiter pro gravissimis ac sanctissimis legibus honesta morte perfungantur.’

Oro autem vos cum ad portas mortis imo libertatis constituti eritis, maxime si tormenta objicientur, dicere Domino, qui sanctam habet scientiam: ‘Manifestum est quia cum a morte possem liberari, duros corporis sustineo dolores, secundum animam vero propter timorem ejus libenter haec patior.’

Talis ergo fuit Eleazari mors, ‘qui non solum juvenibus, sed et plerisque suae gentis mortem suam exemplum fortitudinis et memoriale virtutis reliquit.’

The 23d, 24th, 25th, 26th, and 27th numbers of the Exhortatio ad Martyrium are a commentary on the death of the mother and her seven sons, as recorded in the second book of Maccab., seventh chapter, and he concludes by saying: “I believe that I have selected these things as most useful to my scope from the Scriptures, that we may see how, against bitterest tortures and heaviest torments, pity and the love of God, mightier than any other love, can avail.” It is evident that the faith for which the martyrs died recognized as divine Scripture the deuterocanonical books.

Sap. 15:10.

              Orig. Exhort. ad Martyr. 32.

“Cinis est enim cor ejus, et terra supervacua spes illius, et luto vilior vita ejus.”

              “—idque postquam cognovimus ‘cinerem esse cor idolis servientium, vitamque luto turpiorem.’ “

Sap. 3:6.

              Ibid. 35.

“Tamquam aurum in fornace probavit illos, et quasi holocausti hostiam accepit illos, et in tempore erit respectus illorum.”

              “Quodsi probatus est et ille, et qui similes illi sunt; quos ‘tamquam aurum in fornace’ tormentis et quæstionibus ‘probavit Dominus, et quasi holocausti hostiam accepit.’ “

Sap. 1:4.

              Orig. Contra Celsum, Lib. III. 60.

“Quoniam in malevolam animam non introibit sapientia, nec habitabit in corpore subdito peccatis.”

              “Quoniam vero docemus ‘sapientiam in malevolam animam non introituram, nec habitaturam in corpore subdito peccatis.’ “

Sap. 7:25–26.

              Orig. Contra Celsum, Lib. III. 72.

“Vapor est enim virtutis Dei, et emanatio quaedam est claritatis omnipotentis Dei sincera: et ideo nihil inquinatum in eam incurrit; candor est enim lucis aeternae, et speculum sina macula Dei majestatis et imago bonitatis illius.”

              “—aut quomodo illum divina Scriptura definit: ‘vapor divinae potestatis, limpida omnipotentis ejus gloriae effluentia, splendor lucis aeternae, speculum sine macula Dei majestatis, et imago bonitatis illius.’ “

Sap. 1:7.

              Orig. Contra Celsum, Lib. IV. 5.

“Quoniam spiritus Domini replevit orbem terrarum: et hoc, quod continet omnia, scientiam habet vocis.”

              “—nescit: ‘Spiritum Domini replere orbem terrarum, et hoc quod continet omnia scientiam habere vocis.’ “

Sap. 11:25.

              Ibid. 18.

“Diligis enim omnia quae sunt, et nihil odisti eorum quae fecisti: nec enim odiens aliquid constituisti, aut fecisti.”

              “Legimus ac novimus: ‘Deum diligere omnia quae sunt, et nihil odisse eorum quae fecit; nihil enim constiturum fuisse quod odisset.’ “

Eccli. 18:12.

              Ibid.

“—misericordia autem Dei super omnem carnem.”

              “—et misericordiam Domini esse super omnem carnem.”

Sap. 12:1.

              Ibid. 37.

“O quam bonus, et suavis est, Domine, spiritus tuus in omnibus.”

              “—de quo dictum est: ‘Incorruptibilis autem tuus Spiritus est in omnibus.’ “

Eccli. 39:26.

              Ibid. 75.

“Non est dicere: Quid est hoc, aut quid est istud? omnia enim in tempore suo quaerentur.”

              “Ne dixeris: quid hoc? aut: quorsum hoc? omnia enim ad illorum usum creata sunt. Et ne dixeris: quid istud? aut quorsum istud? omnia enim in tempore suo quaerentur.”

Tob. 12:7.

              Orig. Contra Celsum, Lib. V. 19.

“Etenim sacramentum regis abscondere bonum est: opera autem Dei revelare et confiteri honorificum est.”

              “ ‘Quemadmodum, et apud Tobiam legitur: ‘Sacramentum regis bonum est abscondere; sed opera Dei sincere revelare … pulchrum est.’ “

Sap. 10:5.

              Ibid. 29.

“Haec et in consensu nequitiae justum, et conservavit sine querela Deo, et in filii misericordia fortem custodivit.”

              “Sic enim ibi de sapientia: ‘Haec et in consensu nequitiae, cum gentes confusae fuissent, scivit justum, et conservavit sine querela Deo, et in filii misericordia fortem custodivit.’ “

Tob. 12:7.

              Ibid.

(Already quoted.)

              (Already quoted.)

Sap. 1:4.

              Ibid.

“—quoniam in malevolam animam non introibit sapientia, nec habitabit in corpore subdito peccatis.”

              “—de qua pulchre scriptum est: ‘In malevolam animam non introibit sapientia, nec habitabit in corpore subdito peccatis.’ “

Eccli. 21:21.

              Orig. Contra Celsum, Lib. VI. 7.

“Tamquam domus exterminata, sic fatuo sapientia: et scientia insensati inenarrabilia verba.”

              “Modo Jesu Sirach filius, qui librum, Sapientiam (Sirach) inscriptum, conscripsit: ‘Scientia stulti, sermones inextricabiles.’ “

Sap. 9:6.

              Ibid. 13.

“Nam et si quis erit consummatus inter filios hominum, si ab illo abfuerit sapientia tua, in nihilum computabitur.”

              “Nam et si quis erit consummatus inter filios hominum, si ab illo abfuerit sapientia, quae a te est, in nihilum computabitur.”

Sap. 7:26.

              Ibid. 63.

(Already quoted.)

              (Already quoted.)

Sap. 17:1.

              Ibid. 79.

“Magna sunt enim judicia tua Domine, et inenarrabilia verba tua: propter hoc indisciplinatae animae erraverunt.”

              “Verum nihil mirandum est quoniam: ‘Dei judicia magna sunt, et explicatu ardua; indisciplinatas animas,’ adeoque Celsum, ‘errare.’ “

Sap. 1:5.

              Contra Celsum, Lib. VIII. 8.

“Spiritus enim sanctus disciplinae effugiet fictum, et auferet se a cogitationibus, quae sunt sine intellectu, et corripietur a superveniente iniquitate.”

              “Spiritus enim sanctus disciplinae effugiet fictum, et auferet se a cogitationibus quae sunt sine intellectu.”

Eccli. 21:21.

              Ibid. 12.

(Already quoted.)

              (Already quoted.)

Sap. 12:1–2.

              Ibid. 51.

“O quam bonus, et suavis est, Domine, spiritus tuus in omnibus! Ideoque eos, qui exerrant, partibus corripis: et de quibus peccant, admones et alloqueris: ut relicta malitia, credant in te, Domine.”

              “Incorruptibilis spiritus tuus est in omnibus, quapropter delinquentes paulatim arguit Deus.”

Sap. 7:25–26.

              Orig. Contra Celsum, Lib. VIII. 14.

(Already quoted.)

              (Already quoted.)

Sap. 17:1.

              Ibid. 32.

1 Maccab. 9:55; 2 Maccab. 3:24; 9:5.

              Ibid. 46.

“—et alii qui, Judaeorum cultum violare in templo ausi fuerint, referunt Machabaeorum libri.”

Eccli. 10:23.

              Ibid. 50.

“Semen hominum honorabitur hoc, quod timet Deum: semen autem hoc exhonorabitur, quod praeterit mandata Domini.”

              “Hoc docet divina Scriptura: ‘Ecquod semen in honore? semen hominis; ecquod semen in contemptu? semen hominis.’ “

Eccli. 10:4.

              Ibid. 68.

“In manu Dei potestas terrae: et utilem rectorem suscitabit in tempus super illam.”

              “—quique utilem rectorem suscitat in tempus super terram.”

Sap. 1:13.

              Orig. Selecta in Genesim.

“Quoniam Deus mortem non fecit, nec laetatur in perditione vivorum.”

              “Deus enim mortem non fecit, nec delectatur in perditione vivorum.”

Sap. 8:2.

              Orig. Homilia VI. in Genesim.

“Hanc amavi, et exquisivi a juventute mea, et quaesivi sponsam mihi eam assumere, et amator factus sum formae illius.”

              “—sicut et ille sapiens qui dicebat de sapientia: ‘Hanc quæsivi adducere mihi sponsam.’ “

Sap. 8:2.

              Homilia XI. in Genesim, 1.

(Already quoted.)

              “Sicut et ille qui dicebat de sapientia: ‘Hanc ego cogitavi uxorem adducere mihi.’ “

Eccli. 22:24.

              “Orig. in Exodum, Homilia IV. 5.

“Pungens oculum deducit lacrymas: et qui pungit cor, profert sensum.”

              “Pro illo vero alia Scriptura dicit: ‘Punge oculum, et producit lacrymam; punge cor, et producit sensum.’ “

Sap. 2:20.

              Hom. VI. in Exodum, 1.

“Morte turpissima condemnemus eum: erit enim ei respectus ex sermonibus illius.”

              “De quo etiam Propheta praedixerat: ‘Morte turpissima condemnemus eum.’ “

Baruch 3:9.

              Hom. VII. in Exod. 2.

“Audi, Israel, mandata vitae auribus percipe, ut scias prudentiam.”

              “Sicut et alibi (Scriptura) dicit; ‘Audi, Israel, mandata vitae.’ “

Eccli. 7:40.

              Hom. IX. in Exod. 4.

“In omnibus operibus tuis memorare novissima tua, et in aeternum non peccabis.”

              “Memor esto novissimorum tuorum, et non peccabis.”

Dan. 13:22–23.

              Hom. I. in Leviticum, 1.

“Ingemuit Susanna, et ait: Angustiae sunt mihi undique: si enim hoc egero, mors mihi est: si autem non egero, non effugiam manus vestras. Sed melius est mihi absque opere incidere in manus vestras, quam peccare in conspectu Domini.”

              “But it behooves us to use against the impious presbyters the words of the blessed Susanna, which they indeed repudiating, have cut off from the catalogue of divine Scripture the history of Susanna. But we receive it, and appositely adduce it against them, saying: ‘I am straitened on every side: for if I do this thing (follow the letter of the Law) it is death to me; and if I do it not, I shall not escape your hands. But it is better for me to fall into your hands without doing it than to sin in the sight of the Lord.’ “

Sap. 1:7.

              Hom. V. in Leviticum, 2.

“Quoniam spiritus Domini replevit orbem terrarum: et hoc, quod continet omnia, scientiam habet vocis.”

              “Et iterum alibi: ‘Spiritus enim Domini replevit orbem terrarum.’ “

Sap. 8:20.

              Hom. XII. in Levit. 4.

“Et cum essem magis bonus veni ad corpus incoinquinatum.”

              “Ipse (Jesus) enim erat qui et dudum per Salomonem dixerat: ‘Magis autem cum essem bonus, veni ad corpus incoinquinatum.”

Eccli. 28:22.

              Orig. Hom. VIII. in Numeros, 1.

“Multi ceciderunt in ore gladii, sed non sic quasi qui interierunt per linguam suam.”

              “Non legisti? ‘Dicunt quia vulnerant gladii sed non ita ut lingua?’ “

Sap. 7:20

              Hom. XII. in Numeros, 1.

“—naturas animalium, et iras bestiarum, vim ventorum, et cogitationes hominum, et virtutes radicum.”

              “—de quorum scientia dicebat ille qui repletus est sapientia Dei: ‘Ipse enim mihi dedit eorum quae sunt scientiam veram, ut scirem substantiam mundi et elementorum virtutem, initium et finem et medietatem temporum, vicissitudinem, permutationes et commutationes temporum, anni circulos, et astrorum positiones, naturas animalium, et iras bestiarum, spirituum violentias et cogitationes hominum, differentias virgultorum, et virtutes radicum.’ “

Sap. 7:10.

              Ibid.

(Already quoted.)

              (Already quoted.)

Sap. 7:22–23.

              Orig. Hom. in Numeros, XVII. 6.

“—est enim in illa spiritus intelligentiae, sanctus, unicus, multiplex, subtilis, disertus, mobilis, incoinquinatus certus, suavis, amans bonum, acutus, quem nihil vetat, benefaciens, humanus, benignus, stabilis, certus, securus, omnem habens virtutem, omnia prospiciens, et qui capiat omnes spiritus, intelligibilis, mundus, subtilis.”

              “—quia et spiritus sapientiae, qui intelligibilis et sanctus et unicus et multiplex dicitur, similiter et subtilis esse perhibetur.”

Eccli. 1:1.

              Hom. XVIII. in Numeros, 3.

“Omnis sapientia a Domino Deo est, et cum illo fuit semper, et est ante aevum.”

              “In libro, qui apud nos quidem inter Salomonis volumina haberi solet, et Ecclesiasticus dici, apud Graecos vero Sapientia Jesu filii Sirach appellatur, scriptum est: ‘Omnis sapientia a Deo est.’ “

Eccli. 19:19

              Ibid.

“Et non est sapientia nequitiae disciplina: et non est cogitatus peccatorum prudentia.”

              “Non est enim sapientia malitiae disciplina.”

Sap. 3:16.

              Hom. in Numeros XX. 2.

“Filii autem adulterorum in inconsummatione erunt, et ab iniquo thoro semen exterminabitur.”

              “—de quibus scriptum est: ‘Filii autem adulterorum imperfecti erunt, et ex iniquo concubitu semen exterminabitur.’ “

Eccli. 16:5.

              Hom. XXI. in Num. 2.

“Ab uno sensato inhabitabitur patria, tribus impiorum deseretur.”

              “Denique et scriptum est: Per unum sapientem inhabitabitur civitas; tribus autem iniquorum desolabitur.”

Sap. 9:15.

              Hom. XXIII. in Num. 11.

“Corpus enim, quod corrumpitur, aggravat animam, et terrena inhabitatio deprimit sensum multa cogitantem.”

              “ ‘Corpus enim corruptibile,’ ut ait ille sapientissimus, ‘aggravat animam, et deprimit sensum multa cogitantem.’ “

Eccli. 14:23.

              Hom. XXVIII, in Num. 1.

“Qui excogitat vias illius in corde suo, et in absconditis suis intelligens, vadens post illam quasi investigator, et in viis illius consistens—.”

              “Sed et ego qui lego de sapientia scriptum: ‘Exi post eam sicut investigator—.’ “

Eccli. 2:1.

              Orig. Hom. XI. in Joshua, 2.

“Fili, accedens ad servitutem Dei, sta in justitia, et timore, et præpara animam tuam ad tentationem.”

              “Sed et Salomon similia dicit: ‘Fili,’ inquit, ‘accedens ad servitutem Domini, præpara animam tuam ad tentationem.’ “

Dan. 13:56.

              Hom. XXII. in Joshua, 6.

“Et, amoto eo, jussit venire alium, et dixit ei: Semen Chanaan, et non Juda, species decepit te, et concupiscentia subvertit cor tuum—.”

              “—Cui dicitur a Propheta, ‘Semen Chanaan et non Juda, species seduxit te.’ “

Eccli. 3:20.

              Hom. XXIV. in Joshua, 2.

“Quanto magnus es, humilia te in omnibus, et coram Deo invenies gratiam—.”

Ibid. 32:1.

“Rectorem te posuerunt? noli extolli: esto in illis quasi unus ex ipsis.”

              “—quod dicitur: ‘Quanto magnus es tanto magis humilia te, et ante Dominum invenies gratiam,’ et iterum quod scriptum est: ‘Si te ducem ordinaverint, ne extollaris, sed esto inter eos quasi unus ex ipsis.’ “

Eccli. 10:15.

              Orig. Hom. III. in Judic. 1.

“—quoniam ab eo, qui fecit illum, recessit cor ejus; quoniam initium omnis peccati est superbia—.”

              “—quia sicut Scriptura dicit: ‘Initium discedendi a Domino, superbia—.’ “

Eccli. 25:3, 4.

              Ibid.

“Tres species odivit anima mea, et aggravor valde animæ illorum: pauperem superbum: divitem mendacem: senem fatuum et insensatum.”

              “Nihil invenies tam foedum neque execrabile, sicut Scriptura dicit, quam ‘pauperem superbum et divitem mendacem.’ “

Judith 13.

              Hom. IX. in Judic. 1.

              “Quid ego illam magnificam et omnium feminarum nobilissimam memorem, Judith, quæ jam perditis pene rebus, non dubitavit sola succurrere, seseque suumque caput immanissimi Holophernis neci sola subjicere, et processit ad bellum non in armis, neque in equis bellicis aut in subsidiis militaribus freta, sed in virtute animi; et confidentia fidei, consilio simul et audacia hostem perimit.”

Eccli. 27:12.

              Orig. Hom. I. in Reg. 4.

“Homo sanctus in sapientia manet sicut sol: nam stultus sicut luna mutatur.”

              “—quia et secundum Scripturas: ‘insipiens sicut luna mutatur.’ “

Eccli. 3:22.

              Hom. II. in Reg. 4.

“Altiora te ne quæsieris, et fortiora te ne scrutatus fueris: sed quæ præcepit tibi Deus, illa cogita semper, et in pluribus operibus ejus ne fueris curiosus.”

              “Nam et Salomon dicit: ‘Altiora te ne quæsieris, et fortiora te ne scrutere, sed de quibus tibi præceptum est, hæc intellige.’ “

Eccli. 1:11.

              Orig. Selecta in Ps. XXI. 32.

“Timor Domini gloria, et gloriatio, et lætitia, et corona exultationis.”

              “Generatio autem Sapientiæ est secundum Salomonem: ‘timor Domini, divitiæ, gloria ac vita.’ “

Sap. 5:18–21.

              Selecta in Ps. XXXIV. 2.

“Accipiet armaturam zelus illius, et armabit creaturam ad ultionem inimicorum. Induet pro thorace justitiam, et accipiet pro galea judicium certum; sumet scutum inexpugnabile æquitatem, acuet autem duram iram in lanceam, et pugnabit cum illo orbis terrarum contra insensatos.”

              “Accipiet armaturam zelum illius, et armabit creaturam ad ultionem inimicorum. Induet pro thorace justitiam, et accipiet pro galea judicium certum, sumet scutum inexpugnabile æquitatem, acuet autem duram iram in lanceam.”

Dan. 13:25 et seqq.

              Hom. IV. in Ps. XXXVI. 2.

“Cumque duceretur ad mortem, suscitavit Dominus spiritum sanctum pueri junioris, cujus nomen Daniel.”

              “Respice beatum Danielem, qui a puero et prophetiæ gratiam meruit, et iniquos arguens presbyteros, puer coronam justitiæ et castitatis obtinuit.”

Sap. 5:4.

              Hom. V. in Ps. XXXVI. 5.

“Nos insensati vitam illorum æstimabamus insaniam, et finem illorum sine honore.”

              “—ita ut illi qui in poenis sunt, videntes eos in gloria dicent: Nos stulti vitam eorum putabamus insaniam.”

Esther 14:11.

              Ibid.

“Ne tradas, Domine, sceptrum tuum his, qui non sunt, ne rideant ad ruinam nostram: sed converte consilium eorum super eos, et eum, qui in nos coepit sævire, disperde.”

              “Et in libro Esther dicitur: ‘Non tradas, Domine, sceptrum tuum his qui non sunt.’ “

Eccli. 8:6.

              Hom. II. in Ps. XXXVII. 1.

“Ne despicias hominem avertentem se a peccato, neque improperes ei; memento quoniam omnes in correptione sumus.”

              “—nec memores Scripturæ sunt divinæ dicentis: ‘Noli improperare homini convertenti se a peccato, sed memor esto quoniam omnes sumus in culpis.’ “

Eccli. 28:28, 29.

              Hom. I. in Ps. XXXVIII. 3.

“Sepi aures tuas spinis, linguam nequam noli audire, et ori tuo facito ostia, et seras. Aurum tuum et argentum tuum confla, et verbis tuis facito stateram, et frenos ori tuo rectos—.”

              “Alibi quidem scriptum est: ‘Vide, circumduc sepem spinarum circa possessionem tuam.’ Et iterum: ‘Pecuniam tuam et aurum tuum alliga, et ori tuo facito ostium et seram, et verbis tuis, jugum et stateram.’ “

Eccli. 23:2.

              Hom. II. in Ps. XXXV. III. 7.

“Quis superponet in cogitatu meo flagella, et in corde meo doctrinam sapientiæ, ut ignorationibus eorum non parcant mihi, et non appareant delicta eorum?”

              “Sed novi ego et alia flagella quibus vehementius cruciamur, illa scilicet quæ per prophetam describit sapientia (prophetam enim eum dico): ‘Quis dabit in cogitatu meo correptionem sapientiæ, ut ignorationibus meis quæ feci non parcatur, et peccata mea non prætereantur?’ “

Eccli. 21:29.

              Orig. Selecta in Ps. LI. Vers. 4.

“In ore fatuorum cor illorum: et in corde sapientium os illorum.”

              “—in ore stultorum cor eorum est.”

Eccli. 15:9.

              Selecta in Ps. LXV. Vers. 2.

“Non est speciosa laus in ore peccatoris—.”

              “—quia non est speciosa laus in ore peccatoris.”

Sap. 1:4.

              Selecta in Ps. LXXXVIII. Vers. 32.

“—quoniam in malevolam animam non introibit sapientia, nec habitabit in corpore subdito peccatis.”

              “Qui non custodit mandata Dei desivit esse thronus Dei, nam: ‘In malevolam animam, non introibit sapientia, neque habitabit in corpore subdito peccatis.’ “

Sap. 1:4.

              Selecta in Ps. CXVIII. Vers. 155.

(Already quoted.)

              (Already quoted).

Eccli. 27:12.

              Selecta in Ps. CXX. Vers. 6.

“Homo sanctus in sapientia manet sicut sol: nam stultus sicut luna mutatur.”

              “—Stultus ut luna mutatur.”

Baruch 3:38.

              Selecta in Ps. CXXV. Vers. 2.

“Post haec in terris visus est, et cum hominibus conversatus est.”

              “Post haec enim in terra visus est, et cum hominibus conversatus est.”

Eccli. 15:9.

              Selecta in CXLIX. Vers. 1.

(Already quoted.)

              (Already quoted.)

Sap. 7:25.

              Orig. Fragmenta in Prov. I. 2.

(Already quoted.)

              (Already many times quoted.)

Sap. 4:13

              Ibid. Cap. XXX.

“Consummatus in brevi, explevit tempora multa—.”

              “—siquidem ‘in brevi consummatus, explevit tempora multa.’ “

Sap. 8:2.

              Orig. Prologus in Canticum Cantic.

“Hanc amavi, et exquisivi a juventute mea, et quæsivi sponsam mihi eam assumere, et amator factus sum formæ illius.”

              “Sed et in eo libello qui dicitur Sapientia Salomonis ita scriptum est de ipsa sapientia: ‘Amator factus sum decoris ejus.’ “

Eccli. 1:33.

              Ibid.

“Fili, concupiscens sapientiam, conserva justitiam? et Deus præbebit illam tibi.”

              “—et intelligere illud quod scriptum est: ‘Concupisti sapientiam? serva mandata, et Dominus dabit eam tibi.’ “

Sap. 11:27–12:1.

              Orig. in Cant. Cantic. Lib. III. Vers. 4.

“Parcis autem omnibus: quoniam tua sunt, Domine, qui amas animas. O quam bonus, et suavis est, Domine, spiritus tuus in omnibus.”

              “—quamvis verum sit ut dicitur ad eum: ‘Parcis autem omnibus, quia omnia tua sunt Domine, amator animarum. Spiritus enim incorruptionis est in omnibus.’ “

Sap. 7:17–20.

              Ibid. Vers. 9.

(Already quoted.)

              (Already quoted.)

Eccli. 28:29.

              Ibid. Cap. VII. Vers. 8.

“Aurum tuum et argentum tuum confla, et verbis tuis facito stateram, et frenos ori tuo rectos—.”

              “—juxta illud: ‘Ori tuo fac ostium, et vectem, et verbis tuis fac modum et stateram.’ “

Eccli. 4:33.

              Ibid. Cap. VIII. 6.

“Pro justitia agonizare pro anima tua, et usque ad mortem certa pro justitia, et Deus expugnabit pro te iminicos tuos.”

              “Et usque ad mortem certa pro justitia.”

Sap. 7:22.

              Hom. VI. in Isaiam, 5.

“—est enim in illa spiritus intelligentiae, sanctus, unicus, multiplex, subtilis, disertus, mobilis—.”

              “Dicitur enim de S. Spiritu, qui est secundum sapientiam, quia sit multifarius, tenuis, mobilis.”

Sap. 1:13, 14, et 2:24.

              Hom. II. in Jeremiam I.

“Quoniam Deus mortem non fecit, nec laetatur in perditione vivorum. Creavit enim, ut essent omnia: et sanabiles fecit nationes orbis terrarum: et non est in illis medicamentum exterminii, nec inferorum regnum in terra. Invidia autem diaboli mors introivit in orbem terrarum—.”

              “ ‘Deus mortem non fecit, neque delectatur in perditione viventium. Creavit enim ut essent omnia, et salutares generationes mundi, nec est in eis venenum mortis, neque inferni regnum super terram.’ Deinde paululum ultra procedens invenio unde sit mors: ‘Invidia autem diaboli, mors intravit in orbem terrarum.’ “

Eccli. 21:18.

              Hom. VI. in Jerem. 1.

“Verbum sapiens quodcumque audierit scius laudabit, et ad se adjiciet—.”

              “Quoniam vero: ‘Verbum sapiens si audierit scius, laudabit, et ad illud adjiciet.’ “

Eccli. 28:2.

              Ibid. 2.

(Already quoted.)

              (Already quoted.)

Baruch 3:9–13.

              Hom. VII. in Jerem. 3.

“Audi, Israel, mandata vitæ: auribus percipe, ut scias prudentiam. Quid est, Israel, quod in terra in micorum es? inveterasti in terra aliena, coinquinatus es cum mortuis; deputatus es cum descendentibus in infernum. Dereliquisti fontem sapientiæ; nam si in via Dei ambulasses, habitasses utique in pace sempiterna.”

              “—et abire in terram de qua scriptum est: ‘Audi, Israel, quid est quod in terra inimicorum es? Computatus es cum descendentibus in infernum; dereliquisti fontem vitæ, Dominum: in via Dei si ambulasses, habitasses utique in pace in sæculum.’ “

Sap. 3:11.

              Hom. VIII. in Jerem. 1.

“Sapientiam enim, et disciplinam qui abjicit, infelix est: et vacua est spes illorum, et labores sine fructu, et inutilia opera eorum.”

              “ ‘Sapientiam autem et disciplinam qui abjicit, infelix est, et vana spes ejus, et labores ejus insensati, et inutilia opera ejus,’ ait Sapientia, quæ dicitur Salomonis.”

Eccli. 31:10.

              Selecta in Jerem. Cap. II. 32.

“Qui probatus est in illo et perfectus est, erit illi gloria æterna: qui potuit transgredi, et non est transgressus: facere mala, et non fecit—.”

              “Gloria enim æterna super caput justorum.”

Baruch 3:10, 11.

              Ibid. Cap. XXXI. 16.

“Quid est, Israel, quod in terra inimicorum es? inveterasti in terra aliena, coinquinatus es cum mortuis: deputatus es cum descendentibus in infernum.”

              “Scriptum est in Baruch: ‘Quid est quod in terra inimicorum es, et coinquinatus es cum mortuis?’ “

Sap. 3:1.

              Ibid. Cap. XLV. 5.

“Justorum autem animæ in manu Dei sunt, et non tanget illos tormentum mortis.”

              “—Nam ‘justorum animæ in manu Dei sunt.’ “

Eccli. 1:2.

              Orig. Hom. IV. in Ezechiel, 2.

“Arenam maris, et pluviæ guttas, et dies sæculi quis dinumeravit? Altitudinem cœli, et latitudinem terræ, et profundum abyssi quis dimensus est?”

              “Arenam maris et pluviæ stillas et dies sæculi, quis dinumerabit? Altitudinem cœli et latitudinem terræ et profundum Sapientiæ, quis investigabit?”

Eccli. 7:6.

              Hom. V. in Ezech. 4.

“Noli quærere fieri judex, nisi valeas virtute irrumpere iniquitates: ne forte extimescas faciem potentis, et ponas scandalum in æquitate tua.”

              “—et ante oculos mihi proponens illum judicii ordinem qui in Scripturis continetur, recordor dicti illius: ‘Pondus ultra te ne leves.’ Sed et illud: ‘Noli quærere fieri judex, ne non valeas auferre iniquitates.’ “

Dan. 13:56.

              Hom. VI. in Ezech. 3.

“Et, amoto eo, jussit venire alium, et dixit ei: Semen Chanaan, et non Juda, species decepit te, et concupiscentia subvertit cor tuum—.”

              “Sæpe miratus sum id quod dictum est a Daniel ad presbyterum peccatorem, cui pro peccato nomen imponens: ‘Semen,’ inquit ‘Chanaan et non Juda.’ “

Eccli. 10:9, 10.

              Hom. IX. in Ezech. 2.

“Avaro autem nihil est scelestius. Quid superbit terra et cinis? Nihil est iniquius quam amare pecuniam; hic enim et animam suam venalem habet: quoniam in vita sua projecit intima sua.”

              “Quid enim ait Scriptura? ‘Quid superbit terra et cinis?’ et: ‘In vita ejus projecit interanea ejus.’ “

Eccli. 3:20.

              Ibid.

“Quanto magnus es, humilia te in omnibus, et coram Deo invenies gratiam.—”

              “—dicente Scriptura: ‘Quanto magnus fuerit, tanto humilia te ipsum.’ “

Sap. 6:7.

              Hom. X. in Ezech. 2.

“Exiguo enim conceditur misericordia: potentes autem potenter tormenta patientur.”

              “Justum est quippe judicium Dei, et ‘potentes potenter tormenta patiuntur.’ “

Eccli. 18:30.

              Orig. Comment. in Math. Tom. XII. 22.

“Post concupiscentias tuas non eas, et a voluntate tua avertere.”

              “Post concupiscentias tuas non eas.”

Eccli. 27:12.

              Ibid. Tom. XIII. 4.

“Homo sanctus in sapientia manet sicut sol: nam stultus sicut luna mutatur.”

              “Nobis … proderit is qui in Sapientia de justi quidem æquabilitate et constantia ait: ‘Narratio pii semper est sapientia … stultus autem sicut luna mutatur.’ “

Esther 14:2.

              Ibid. 20.

“Cumque deposuisset vestes regias, fletibus et luctui apta indumenta suscepit—.”

              “Simile in libro Esther dictum esse de illo, inquies, cum scriptum est: ‘Cum deposuisset omnem ornatum suum.’ “

Sap. 7:26.

              Ibid. Tom. XV. 10.

(Already quoted).

              (Already quoted).

Eccli. 27:28.

              Ibid. Tom. XVI. 3.

“Qui in altum mittitlapidem, super caput ejus cadet: et plaga dolosa dolosi dividet vulnera.”

              “Nam ‘qui in altum mittit lapidem, in caput suum mittit.’ “

Sap. 2:21, 22.

              Ibid.

“Hæc cogitaverunt, et erraverunt: excæcavit enim illos malitia eorum. Et nescierunt sacramenta Dei—.”

              “—quoniam ‘excæcavit illos malitia eorum, et nescierunt sacramenta Dei.’ “

Sap. 8:1.

              Ibid.

“Attingit ergo a fine usque ad finem fortiter, et disponit omnia suaviter.”

              “—cum, ‘attingit a fine terræ usque ad finem fortiter, et disponit’ ecclesias ‘suaviter.’ “

Eccli. 4:33.

              Ibid. Tom. XVII. 25.

“Pro justitia agonizare pro anima tua, et usque ad mortem certa pro justitia, et Deus expugnabit pro te inimicos tuos.”

              “—illudque dogma observantes: ‘Usque ad mortem certa pro veritate, et Deus pugnabit pro te.’ “

Sap. 8:2.

              Ibid. 32.

“Hanc amavi, et exquisivi a juventute mea, et quæsivi sponsam mihi eam assumere, et amator factus sum formæ illius.”

              “Mulier quidem dicta est Sapientia propter illud: ‘Quæsivi sponsam mihi eam assumere.’ “

Eccli. 3:20.

              Orig. in Math, Comment. Series, 12.

“Quanto magnus es, humilia te in omnibus, et coram Deo invenies gratiam—.”

              “—cum deberent recordari Sapientiæ verbum dicentis: ‘Quantum magnus es, tantum humilia te, et coram Deo invenies gratiam.’ “ (Oft quoted.)

Eccli. 21:2.

              Ibid. 42.

“Quasi a facie colubri fuge peccata: et si accesseris ad illa, suscipient te.”

              “—et quod ait Sapientia: ‘Quasi a facie serpentis, fuge peccatum.’ “

Eccli. 9:4.

              Ibid. 44.

“Cum saltatrice ne assiduus sis: nec audias illam, ne forte pereas in efficacia illius.”

              “Cum saltatrice noli assiduus esse, ne forte consumaris in desideriis ejus.”

Eccli. 21:2.

              Ibid.

(Already quoted.)

              “Ideo bene dixit Scriptura: ‘Quasi a facie serpentis, fuge peccatum.’ “

Dan. 13:55.

              Ibid. 61.

“Dixit autem Daniel; Recte mentitus es in caput tuum: Ecce enim Angelus Dei, accepta sententia ab eo, scindet te medium.”

              “—quoniam Angelus Deus; habens gladium, scindet te medium.”

Sap. 9:6.

              Ibid. 69.

“Nam et si quis erit consummatus inter filios hominum, si ab illo abfuerit sapientia tua, in nihilum computabitur.”

              “—quod ait Salomon: ‘Et si fuerit quis perfectus inter filios hominum, si abfuerit ab illo Sapientia tua in nihilum reputabitur.’ “

Sap. 7:17–20.

              Orig. Hom. XXI. in Lucam.

(Already quoted.)

              (Already quoted.)

2 Maccab. 7:28.

              Orig. Comment. in Joannem, Tom. I. 18.

“Peto, nate, ut aspicias ad cœlum et terram, et ad omnia quæ in eis sunt: et intelligas, quia ex nihilo fecit illa Deus, et hominum genus.”

              “Secus vero apud nos est, qui credimus ex non entibus Deum entia fecisse, ut mater illa septem Martyrum in Machabæorum gestis, et pœnitentiæ angelus in ‘Pastore’ docuit.”

Esther 14:11.

              Ibid. Tom. II. 7.

(Already quoted.)

              (Already quoted.)

Judith, 9:2.

              Ibid. 16.

“Domine Deus patris mei Simeon, qui dedisti illi gladium in defensionem alienigenarum—.”

              “Verum Eliæ profecto etiam est Deus, et, ut inquit Judith, patris sui Symeon.”

Baruch 3:38.

              Ibid. Tom. VI. 15.

(Already quoted.)

              (Already quoted.)

Eccli. 18:6.

              Ibid. 19.

“Cum consummaverit homo, tunc incipiet: et cum quieverit, aporiabitur.”

              “ ‘Quoniam cum absolverit homo, tunc incipit; et quum quieverit, tunc incertus erit,’ juxta Jesu filii Sirach Sapientiam.”

Sap. 17:1.

              Ibid. 36.

“Magna sunt enim judicia tua, Domine, et inenarrabilia verba tua: propter hoc indisciplinatæ animæ erraverunt.”

              “ ‘Magna enim judicia Dei,’ eaque aegre nec facile narrantur, atque ‘ob hanc causam rudes animæ erraverunt.’ “

Sap. 7:26.

              Ibid. 37.

(Oft quoted.)

              (Oft quoted.)

1 Maccab. 1:22, 23.

              Ibid, Tom. X. 22.

“—et ascendit Jerosolymam in multitudine gravi. Et intravit in sanctificationem cum superbia, et accepit altare aureum et candelabrum luminis, et universa vasa ejus, et mensam propositionis, et libatoria, et phialas, et mortariola aurea, et velum, et coronas, et ornamentum aureum, quod in facie templi erat: et comminuit omnia.”

              “Apparet etiam apud Macchabaica, multam inconstantiam et confusionem fuisse, circa templum et circa populum—.”

Eccli. 3:22.

              Ibid. Tom. XIII. 5.

“Altiora te ne quæsieris, et fortiora te ne scrutatus fueris.—”

              “Te difficiliora ne quæras, et te fortiora ne vestiga.”

Sap. 25, 26.

              Ibid. 27.

(Oft quoted.)

              (Oft quoted.)

Eccli. 21:18.

              Ibid. 46.

“Verbum sapiens quodcumque audierit scius laudabit, et ad se adjiciet—.”

              “—quoniam autem ‘si sermonem sapientem audierit sapiens, laudabit eum, et ad ipsum addet—.’ “

2 Maccab. 15:14.

              Ibid. 57.

“Respondentem vero Oniam dixisse: Hic est fratrum amator, et populi Israel: hic est, qui multum orat pro populo, et universa sancta civitate Jeremias, propheta Dei.”

              “—quemadmodum in Machabæorum gestis scriptum est, post plurimos annos ab obitu Jeremiæ: ‘Hic est Jeremias, Dei Propheta, qui multum orat pro populo.’ “

Dan. 13:42.

              Ibid. 58.

“Exclamavit autem voce magna Susanna, et dixit: Deus æterne, qui absconditorum es cognitor, qui nosti omnia antequam fiant—.”

              “Quomodo etiam servat illud: ‘Qui videt omnia ante ortum ipsorum.’ “

Sap. 7:9.

              Ibid. Tom. XIX. 2.

“—nec comparavi illi lapidam pretiosum; quoniam omne aurum in comparatione illius, arena est exigua, et tamquam lutum æstimabitur argentum in conspectu illius.”

              “Sapientia siquidem erat quivis ejus sermo, de qua dicitur: ‘Omne aurum coram sapientia est pauca arena; et ceu cœnum reputabitur argentum coram ea.’ “

Sap. 10:3, 4.

              Ibid. Tom. XX. 4.

“Ab hac ut recessit injustus in ira sua. per iram homicidii fraterni deperiit. Propter quem cum aqua deleret terram, sanavit iterum sapientia, per contemptibile lignum justum gubernans.”

Sap. 10:7.

“—quibus in testimonium nequitiæ fumigabunda constat deserta terra, et incerto tempore fructus habentes arbores, et incredibilis animæ memoria stans figmentum salis.”

              “Sapientiæ liber, Salomoni inscriptus, his verbis docet: ‘Recedens autem ab ipsa, injustus in ira sua periit cum animis fratricidis, per quem inundatam terram rursus servavit Sapientia, vili ligno justum gubernans.’ … ‘—quorum etiamnum malitiæ testimonio fumosum restat solum, et plantæ intempestivum fructum ferentes.’ “

Dan. 13:56.

              Ibid. 5.

(Oft quoted.)

              (Oft quoted.)

Sap. 12:11.

              Ibid.

“Semen enim erat maledictum ab initio: nec timens aliquem, veniam dabas peccatis illorum.”

              “—dicente Sapientia: ‘Semen execratione devotum ab initio.’ “

Sap. 2:24.

              Ibid. 21.

“Invidia autem diaboli, mors introivit in orbem terrarum.”

              “Sic ‘Invidia mors introivit in mundum.’ “

Sap. 8:2.

              Ibid. 33.

“Hanc amavi, et exquisivi a juventute mea, et quæsivi sponsam mihi eam assumere, et amator factus sum formæ illius.”

              “—qui dicit: ‘Amator factus sum pulchritudinis illius.’ “

Eccli. 5:8.

              Ibid. Tom. XXVIII. 3.

“Non tardes converti ad Dominum, et ne differas de die in diem.”

              “Quocirca memores simus necesse est illius dicti; ‘Ne percuncteris reverti ad Dominum neque differas de die in diem.’ “

Dan. 13:9 et 35.

              Ibid.

“—et everterunt sensum suum, et declinaverunt oculos suos ut non viderent cœlum, neque recordarentur judiciorum justorum.

Quæ flens suspexit ad cælum: erat enim cor ejus fiduciam habens in Domino.”

              “ ‘Et averterunt mentem suam, et declinarunt oculos suos, ne in cœlum suspicerent, neque memores essent judiciorum justorum.’ Adducemus etiam in medium quæ de Susanna scribuntur hoc modo dicta: ‘At illa flens suspexit in cœlum, quoniam cor ejus fidebat Domino.’ “

Sap. 1:5.

              Ibid. 13.

“Spiritus enim sanctus disciplinæ effugiet fictum, et auferet se a cogitationibus, quæ sunt sine intellectu, et corripietur a superveniente iniquitate.”

              “Spiritus sanctus disciplinæ effugiet dolosum, et recedet a pravis consiliis.”

Sap. 2:24.

              Ibid. Tom. XXXII. 3.

(Oft quoted.)

              (Oft quoted.)

Eccli. 31:17.

              Ibid. 14.

“Ne comprimaris in convivio.”

              “Scriptum est enim et hoc quoque: ‘Ne comprimaris cum eo in catino.’ “

Dan. 13:42.

              Orig. Comment. in Epist. ad Rom. Lib. I. 3.

(Already quoted.)

              (Already quoted).

Sap. 7:25, 26.

              Ibid. 5.

(Oft quoted.)

              (Oft quoted.)

Eccli. 15:17, 18.

              Ibid. 18.

“Apposuit tibi aquam et ignem: ad quod volueris, porrige manum tuam. Ante hominem vita et mors, bonum et malum: quod placuerit ei, dabitur illi—.”

              “—sicut scriptum est: ‘Ecce posui ante faciem tuam vitam et mortem, ignem et aquam.’ “

Sap. 11:21.

              Ibid. Lib. II. 3.

“—sed omnia in mensura, et numero, et pondere, disposuisti.”

              “Sed sicut omnia in mensura facit Deus, et pondere et numero—.”

Tob. 12:7.

              Ibid. 4.

“Etenim sacramentum regis abscondere bonum est: opera autem Dei revelare et confiteri honorificum est.”

              “ ‘Mysterium’ vero ‘regis abscondere bonum est.’ “

Baruch 4:4.

              Ibid. 7.

“Beati sumus, Israel: quia quæ Deo placent, manifesta sunt nobis.”

              “—et ipsi dicunt: ‘Beati sumus, Israel, quia quæ placent Deo nobis nota sunt.’ “

Eccli. 28:28.

              Ibid. 13.

“Sepi aures tuas spinis, linguam nequam noli audire, et ori tuo facito ostia, et seras.”

              “—et dicet circumcidi aures, cum secundum Salomonis monita non recipiunt vanam auditionem, et cum oppilantur, ne audiant judicium sanguinis, et cum sepiuntur spinis ne recipiant obtrectationem.”

Eccli. 11:30.

              Ibid. Lib. III. 2.

“Ante mortem ne laudes hominem quemquam, quoniam in filiis suis agnoscitur vir.”

              “—sicut et Scriptura dicit: ‘Ne beatificaveris hominem ante mortem, quia nescis quæ erunt ejus novissima.’ “

Sap. 9:15.

              Ibid.

“Corpus enim, quod corrumpitur, aggravat animam, et terrena inhabitatio deprimit sensum multa cogitantem.”

              “—nunc vero, ut ait Scriptura, ‘Corruptibile corpus aggravat animam, et demergit terrena habitatio sensum multa cogitantem.’ “

Sap. 1:1.

              Ibid. 7.

“Diligite justitiam, qui judicatis terram.”

              “—et ideo (Sapientia) ait: ‘Discite justitiam, qui judicatis terram.’ “

Tob. 4:16.

              Ibid.

“Quod ab alio oderis fieri tibi, vide ne tu aliquando alteri facias.”

              “Illa enim lex potest sentire quod inter homines justum sit, ut quod in se quis pati non vult, hoc ne proximo faciat.”

Eccli. 15:9.

              Ibid.

“Non est speciosa laus in ore peccatoris—.”

              “Et iterum alia Scriptura dicit: ‘Non est speciosa laus Dei in ore peccatoris.’ “

Sap. 7:26.

              Ibid. Lib. IV. 8.

(Oft quoted)

              (Oft quoted.)

2 Maccab. 7:1, et seqq.

              Ibid. 10.

“Contigit autem et septem fratres una cum matre sua apprehensos compelli a rege edere contra fas carnes porcinas, flagris, et taureis cruciatos.”

              “Legant Machabæorum libros, ubi cum omni instantia mater cum septem filiis martyrium suscipit, quique non solum martyrium patienter excipiunt, verum et contumelias ingerunt in tyrannum—.”

Baruch 3:36–38.

              Ibid.

(Oft quoted.)

              (Oft quoted.)

Sap. 10:1.

              Ibid. Lib. V. 2.

“Hæc illum, qui primus formatus est a Deo pater orbis terrarum, cum solus esset creatus, custodivit.”

              “—sicut de Sapientia dicitur: ‘Hæc,’ inquit, ‘illum qui primus factus est patrem mundi, cum solus esset creatus, custodivit, et liberavit eum de peccato suo.’ “

Sap. 9:6.

              Ibid. 3.

“Nam et si quis erit consummatus inter filios hominum, si ab illo abfuerit sapientia tua, in nihilum computabitur.”

              “—quia et si perfectus sit quis in filiis hominum, si non adsit ei justitia a Deo, in nihilum reputabitur.”

Sap. 9:15.

              Ibid. Lib. VI. 3.

(Oft quoted)

              (Oft quoted.)

Dan. 3:86. Deut. Frag.

              Ibid. Lib. VII. 1.

“Benedicite, spiritus et animæ justorum, Domino: laudate et, superexaltate eum in sæcula.”

              “Et Daniel nihilominus testatur et dicit: Benedicite, spiritus et animae justorum, Dominum.”

Eccli. 1:16.

              Ibid.

“Initium sapientiæ, timor Domini—.”

              “—quia ‘initium sapientiæ timor Domini.’ “

Sap. 9:15.

              Ibid. 4.

(Oft quoted.)

              (Oft quoted.)

Eccli. 7:40.

              Ibid. 10.

“In omnibus operibus tuis memorare novissima tua, et in æternum non peccabis.”

              “Mementote novissimorum tuorum, et in æternum non peccabis.”

Sap. 7:25.

              Ibid. 13.

(Oft quoted.)

              (Oft quoted.)

Sap. 1:7.

              Ibid.

(Oft quoted.)

              (Oft quoted.)

Eccli. 27:6.

              Ibid. 17.

“Vas figuli probat fornax; et homines justos, tentatio tribulationis.”

              “Et Sapientia dicit: ‘Vasa figuli probat fornax; et homines justos, tentatio.’ “

Sap. 7:26.

              Ibid. Lib. VIII. 4.

(Oft quoted.)

              (Oft quoted.)

Sap. 1:2.

              Ibid. 5.

“—quoniam invenitur ab his qui non tentant illum; apparet autem eis, qui fidem habent in illum—.”

              “Sed audi quid etiam in Sapientia Salomonis dicatur quia: ‘non invenietur ab his qui tentant eam: apparebit vero his qui non sunt increduli ad eum.’ “

Tob. 12:7.

              Ibid. 11.

(Oft quoted.)

              “ ‘Mysterium enim regis,’ ait Scriptura, ‘celare bonum est.’ “

Sap. 9:6.

              Ibid. Lib. IX. 3.

(Oft quoted.)

              (Oft quoted.)

Eccli. 8:6.

              Ibid. Lib. X. 31.

“Ne despicias hominem avertentem se a peccato, neque improperes ei; memento quoniam omnes in correptione sumus.”

              “—didicerat enim a Scriptura non improperare homini convertenti se a peccato.”

From these numerous quotations, taken from the fragments which remain of Origen’s vast writings, we may infer what was his use of the deuterocanonical books. His authority is especially valuable, because he was conversant with Hebrew, and had examined the canon of the Jews upon their own grounds. He defends the deuterocanonical books against the attack of Africanus and the Jews; he establishes the authority of the Church as criterion of the Canon; in his use of Scripture he makes no discrimination between the books of the first and second canons, and unreservedly asserts that the deuterocanonical works are divine Scripture. Hence we claim the authority of Origen in support of the Catholic Canon of Scripture.

In the acts of the disputation of St. Archelaus with Manes, we find a quotation from Wisdom.

This quotation is of much worth, since it manifests that in that early day the canon of the Syrian Church comprised the deuterocanonical works. The quotation is found in the twenty-ninth chapter of the disputation:

Sap. 1:13.

“—quoniam Deus mortem non fecit, nec lætatur in perditione vivorum.”

              “Archelaus dixit: Nequaquam: absit! ‘Deus enim mortem non fecit, nec laetatur in perditione vivorum.’ “

We shall here subjoin some quotations found in the extant works of St. Methodius, surnamed Eubulius, Bishop of Tyre, the bitter adversary of Origen.

Eccli. 18:30, et 19:2.

“Post concupiscentias tuas non eas, et a voluntate tua avertere. Vinum et mulieres apostatare faciunt sapientes, et arguent sensatos—.”

              “Post concupiscentias tuas ne eas, et ab appetitibus tuis prohibe te. Vinum enim et mulieres apostatare faciunt sapientes.”

Sap. 4:3.

              Ibid.

“Multigena autem impiorum multitudo non erit utilis, et spuria vitulamina non dabunt radices altas—.”

              “—de quo et alibi: ‘Multigena impiorum multitudo non erit utilis, et spuria vitulamina non dabunt radices altas.’ “

Eccli. 23:1, et 5, 6.

              Ibid.

“Domine, pater et dominator vitæ meæ, ne derelinquas me in consilio eorum nec sinas me cadere in illis. Extollentiam oculorum meorum ne dederis mihi, et omne desiderium averte a me. Aufer a me ventris concupiscentias, et concubitus concupiscentiæ, ne apprehendant me—.”

              “ ‘Domine,’ dicens ‘Pater et Deus vitæ meæ, ne derelinquas me in cogitatu illorum. Extollentiam oculorum amove a me. Cordis concupiscentia et concubitus ne apprehendant me.’ “

Sap. 4:1, 2.

              Ibid.

“O, quam pulchra est casta generatio cum claritate! immortalis est enim memoria illius, quoniam et apud Deum nota est, et apud homines. Cum præsens est, imitantur illam, et desiderant eam, cum se eduxerit, et in perpetuum coronata triumphat incoinquinatorum certaminum præmium vincens.”

              “In libro vero Sapientiæ palam jam, et sine ambagibus auditores ad continentiam, et castitatem attrahens Spiritus sanctus talia modulatur … clamans: ‘Immortalis enim est in memoria illius: quoniam et apud Deum nota est et apud homines. Cum præsens est honorant illam et desiderant eam, cum se abduxerit, et in perpetuum coronata triumphat incoinquinatorum certaminum agone superato.’ “

Sap. 3:16.

              In the second discourse, that of Theophila:

“Filii autem adulterorum in inconsummatione erunt, et ab iniquo thoro semen exterminabitur.”

              “Et ne confugias velut in arcem securam, prolato testimonio Scripturæ dicentis: ‘Fili adulterorum in inconsummatione erunt.’ “

These two writers, though antagonistic in doctrine, both aid in building up our thesis, since both recognize the accepted divine Scripture of the third century. In the first discourse, that of Marcella, in the symposium, we find the following:

Sap. 4:6.

              Ibid.

“Ex iniquis enim somnis filii, qui nascuntur, testes sunt nequitiæ adversus parentes in interrogatione sua.”

              “ ‘Ex iniquis enim,’ inquit, ‘somnis, filii qui nascuntur, testes sunt nequitiæ adversus parentes in interrogatione persuasibilium sermonum.’ “

Sap. 15:10, 11.

              Ibid.

“Cinis est enim cor ejus, et terra supervacua spes illius, et luto vilior vita ejus, quoniam ignoravit, qui se finxit, et qui inspiravit illi animam quæ operatur, et qui insufflavit ei spiritum vitalem.”

              “—in libro Sapientiæ ait: ‘Cinis est cor eorum, et terra supervacua spesillorum, et luto vilior vita eorum, quoniam ignorarunt qui se finxit, et qui inspiravit illis animam quæ operatur, et qui insufflavit eis spiritum vitalem.’ “

Baruch 3:14.

              In the eighth discourse, that of Thecla:

“Disce, ubi sit prudentia, ubi sit virtus, ubi sit intellectus, ut scias simul, ubi sit longiturnitas vitæ et victus, ubi sit lumen oculorum et pax.”

              “Discite ubi sit prudentia, ubi sit virtus, ubi sit intellectus ut scias simul ubi sit longiturnitas vitæ et victus, ubi sit lumen oculorum et pax. Quis invenit locum ejus? et quis intravit in thesauros eorum?”

Sap. 7:9.

              In the eleventh discourse, that of Arete:

“—nec comparavi illi lapidem pretiosum, quoniam omne aurum in comparatione illius arena est exigua, et tamquam lutum æstimabitur argentum in conspectu illius.”

              “Neque si quis pecuniarum cupiditate capitur, virginitatem vere studet colere: spernit enim illam, verius lucrum exiguum ipsi præferens; cui tamen nulla est comparabilis rerum in vita pretiosarum.”

Judith 13. Passim.

              Ibid.

              “Peregrinum ductorem numerosissimorum exercituum fortiter aggrediens, ardua feliciter exequens destinata, Judith dolose decollavit pulchritudinis suæ delinitum specie priusquam ullam membris corporis obtulisset maculam—.”

Dan. 13:19, 20.

              Ibid.

“Cum autem egressæ essent puellæ, surrexerunt duo senes, et accurrerunt ad eam, et dixerunt: Ecce ostia pomarii clausa sunt, et nemo nos videt, et nos in concupiscentia tui sumus; quam ob rem assentire nobis, et commiscere nobiscum.”

              “Videntes speciem decoram nudi Susannæ corporis, duo judices amore furentes dixerunt: ‘O mulier, hic adsumus te clam potiri cupientes.’ “

Sap. 1:14.

              St. Method. De Resurrectione (Fragmentary).

“Creavit enim, ut essent omnia, et sanabiles fecit nationes orbis terrarum: et non est in illis medicamentum exterminii, nec inferorum regnum in terra.”

              “—sapientia adstruit his verbis: ‘Creavit enim Deus ut essent omnia, et salutares sunt mundi generationes, et non est in illis medicamentum exterminii.’ “

Sap. 2:23.

              Ibid.

“Quoniam Deus creavit hominem inexterminabilem, et ad imaginem similitudinis suæ fecit illum.”

              “Atqui homo est immortalis: ‘Creavit enim,’ inquit Sapientia, ‘hominem inexterminabilem, et imaginem æternitatis suæ fecit illum.’ “

Sap. 7:21.

              Ibid. in fine.

“—et quæcumque sunt absconsa et improvisa, didici: omnium enim artifex docuit me sapientia.”

              “Quamobrem etiam Salomon ‘artificem omnium’ apellavit—.”

Eccli. 15:18.

              Ibid. ex fragmentis.

“Ante hominem vita et mors, bonum et malum; quod placuerit ei, dabitur illi—.”

              “Posui enim,’ inquit, ‘ante faciem tuam vitam et mortem.’ “

Eccli. 1:2.

              St. Method. De Creatis. (fragmentary).

“Arenam maris, et pluviæ guttas, et dies sæculi quis dinumeravit?”

              “—quomodo Sapientia in Jesu Sirach dicit: ‘Arenam maris, et pluviæ guttas, et dies sæculi quis dinumerabit?’ “

Sap. 15:3.

              S. Method. De Simeone et Anna.

“Nosse enim te, consummata justitia est; et scire justitiam et virtutem tuam, radix est immortalitatis.”

              “Porro: Nosse te consummata justitia est, et scire potentiam tuam radix immortalitatis.”

Baruch 3:24.

              Ibid.

“O Israel, quam magna est domus Dei, et ingens locus possessionis ejus!”

              “—ut quodam loco inclytus Propheta ait: ‘Quam magna domus Dei, et ingens locus possessionis ejus! Magnus, et non habet finem.’ “

Eccli. 16:7.

              Ibid.

“In synagoga peccantium exardebit ignis, et in gente incredibili exardescet ira.”

              “Item alio loco: ‘In gente incredibili exardescit ignis.’ “

Dan. 13:56.

              S. Methodius, in Ramos Palmarum.

“Et, amoto eo, jussit venire alium, et dixit ei: Semen Chanaan et non Juda, species decepit te, et concupiscentia subvertit cor tuum—.”

              “O Chanaan impudentis semen, non pii ac timentis Deum, Juda!”

Sap. 12:1.

              Method. quoted by Olympiodorus in Catena Nicetæ.

“O quam bonus et suavis est, Domine, spiritus tuus in omnibus!”

              “Methodius autem, Spiritum divinum qui a Deo omnibus concessus est, et de quo Salomon dixit: ‘Incorruptus tuus Spiritus in omnibus,’ pro conscientia accipit, quæ et animam peccatricem condemnet.”

There are several quotations from deuterocanonical Scripture in the works of St. Gregory of Neocæsarea, which we omit here, since they are found in works which Migne judged dubious.

There are a few certain citations from the deuterocanonical books in the fragments which have been collected of the works of Dionysius the Great.

Eccli. 16:26, 27.

              Dionysius, De Natura III. B.

“In judicio Dei opera ejus ab initio, et ab institutione ipsorum distinxit partes illorum, et initia eorum in gentibus suis. Ornavit in æternum opera illorum, nec esurierunt, nec laboraverunt, et non destiterunt ab operibus suis.”

              “Audite vero divinorum oraculorum vocem: ‘In judicio Domini opera ejus. Ab initio et a creatione ipsorum distinxit partes illorum. Ornavit in æternum opera sua, et principia eorum in generationes eorum.’ “

Eccli. 16:30, 31.

              Ibid. V. A.

“Post hæc Deus in terram respexit, et implevit illam bonis suis. Anima omnis vitalis denuntiavit ante faciem ipsius, et in ipsam iterum reversio illorum.”

              “—et illud: ‘post hæc enim Dominus in terram respexit, et implevit illam bonis suis. Anima omnis animantis operuit faciem ejus.’ “

Tob. 12:7.

              Idem. Epist. X. (Adversus Germanum) IV.

“Etenim sacramentum regis abscondere bonum est: opera autem Dei revelare et confiteri, honorificum est.”

              “Sed quoniam arcanum quidem regis occultare, ut ait Scriptura, laudandum est; Dei autem opera prædicare, gloriosum; adversus Germani impetum cominus decertabo.”

The Constitutiones Apostolicæ also manifest that the Church, in the third century, recognized the deuterocanonical books as divine Scripture.

Eccli. 28:16.

              Const. Apost. Lib. II. 21.

“Lingua tertia multos commovit, et dispersit illos de gente in gentem—.”

              “Multi quippe sunt malevoli dicaces, tertiam linguam habentes.”

Dan. 13.

              Ibid. XXXVII.

              “—ut olim Babylone duo senes adversum Susannam—.” (The same allusion is repeated in the XLIX. Chapter.)

Dan. 13:48, 49.

              Ibid. LI.

“Qui cum staret in medio eorum ait: Sic fatui filii Israel, non judicantes, neque quod verum est cognoscentes, condemnastis filiam Israel? Revertimini ad judicium, quia falsum testimonium locuti sunt adversus eam.”

              “Quoniam Susannam quidem Dominus per Danielem eripuit e manibus iniquorum; reos autem sanguinis feminæ senes ad ignem damnavit: vobis vero per Danielem exprobravit dicens: ‘Sic fatui filii Israel, non dijudicantes, neque quod manifestum est cognoscentes, condemnastis filiam Israel? Revertimini ergo ad judicium, quia falsum testimonium isti locuti sunt adversus eam.’ “

Judith 12:8.

              Lib. III. 6.

“Et ut ascendebat, orabat Dominum Deum Israel, ut dirigeret viam ejus ad liberationem populi sui.”

              “Quemadmodum ergo sapientissima Juditha, pudicitiæ testimonio celebris, nocte ac die Deum pro Israel deprecabatur”

Eccli. 26:28.

              Lib. IV. 6.

“Duæ species difficiles et periculosæ mihi apparuerunt: difficile exuitur negotians a negligentia: et non justificabitur caupo a peccatis labiorum.”

              “—quia non justificabitur caupo de peccato—.”

Eccli. 30:12.

              Lib. IV. 11.

“Curva cervicem ejus in juventute, et tunde latera ejus, dum infans est, ne forte induret, et non credat tibi: et erit tibi dolor animæ.”

              “Etadhuc: Tunde latera ejus, dum infans est, ne forte induratus non credat tibi.”

Esther 4:16.

              Lib. V. 20.

“Vade et congrega omnes Judæos, quos in Susan repereris, et orate pro me. Non comedatis, et non bibatis tribus diebus et tribus noctibus, et ego cum ancillis meis similiter jejunabo: et tunc ingrediar ad regem contra legem faciens, non vocata, tradensque me morti et periculo.”

              “Item Esthera et Mardochæus, et Juditha insultationem impiorum Holophernis et Amanis jejunando declinarunt.”

Judith, 8:6.

“—et habens super lumbos suos cilicium, jejunabat omnibus diebus vitæ suæ, præter sabbata, et neomenias, et festa domus Israel.”

Eccli. 24:35.

              Lib. VI. 5.

“—qui implet quasi Phison sapientiam, et sicut Tigris in diebus novorum—.”

              “—detractoque eis Spiritu sancto ac imbre prophetico, implevit ecclesiam suam gratia spirituali, velut fluvium Ægypti in diebus novorum.”

Eccli. 25:36.

              Ibid. 14.

“A carnibus tuis abscinde illam, ne semper te abutatur.”

              “Abscinde enim eam,” inquit, “a carnibus tuis.”

Eccli. 5:8.

              Ibid. 15.

“Non tardes converti ad Dominum, et ne differas de die in diem—.”

              “Ne differas enim converti ad Dominum.”

Baruch 4:4.

              Ibid. 23.

“Beati sumus, Israel: quia quæ Deo placent, manifesta sunt nobis.”

              “Beati sumus, Israel, quia quæ placita sunt Deo manifesta sunt nobis.”

Sap. 3:1.

              Ibid. 30.

“Justorum autem animæ in manu Dei sunt, et non tanget illos tormentum mortis.”

              “Justorum animæ in manu Dei.”

Sap. 2:23, 24.

              Lib. VII. 1.

“Quoniam Deus creavit hominem inexterminabilem, et ad imaginem similitudinis suæ fecit illum. Invidia autem diaboli mors introivit in orbem terrarum:—.”

              “—naturale quidem est vitæ iter, adscitum autem iter mortis; non illius quæ ex voluntate Dei exstitit, verum illius quæ ex insidiis diaboli.”

Tob. 4:16.

              Ibid. 2.

“Quod ab alio oderis fieri tibi vide, ne tu aliquando alteri facias.”

              “Omne quod non vis tibi fieri, et tu hoc alteri ne facias.”

Esther 14:12.

              Ibid. 33.

“Memento, Domine, et ostende te nobis in tempore tribulationis nostræ, et da mihi fiduciam, Domine, rex deorum et universæ potestatis—.”

              “Æterne Salvator noster, rex deorum.”

1 Mac. 2.

              Ibid. 37.

              “Tu, Domine Deus, nunc quoque suscipe preces labiis prolatis populi tui congregati ex gentibus … sicut suscepisti munera justorum in eorum sæculis … Mathathiæ et filiorum ejus in zelo tuo—.”

Judith 8.

              Lib. VIII. 2.

              “Sed et mulieres prophetaverunt … Holda et Juditha.”

Dan. 13:42.

              Ibid. 5.

“Exclamavit autem voce magna Susanna, et dixit: Deus æterne, qui absconditorum es cognitor, qui nosti omnia, antequam fiant—.”

              “Qui es vere, Dominus Deus omnipotens, … qui omnia nosti antequam fiant—.”

Judith 8.

              Ibid. 25.

              “Vidua non ordinatur; sed si multo ante amisit virum, et caste et inculpabiliter vixit, ac domesticorum optime curam gessit ut Juditha—.”

Sap. 3:1.

              Ibid. 41.

(Already quoted.)

              “—quia cunctorum animæ apud te vivent, et spiritus justorum in manu tua sunt, quos non tanget cruciatus.”

Eccli. 31:35.

              Ibid. 44.

“Vinum in jucunditatem creatum est, et non in ebrietatem, ab initio.”

              “Hoc autem dicimus non ut vinum nequaquam bibant: eo enim modo contumelia afficerent id quod a Deo factum est ad lœtitiam.”

For the tradition of the African Church, we turn to the two great lights of that Church Tertullian and Cyprian.

Dan. 13:32.

              Tertull. De Corona IV. A.

“At iniqui illi jusserunt ut discooperiretur (erat enim cooperta) ut vel sic satiarentur decore ejus.”

              “Si et Susanna in judicio revelata argumentum velandi præstat—.”

2 Mac. 7:28.

              Adversus Hermogenem XXI.

“Peto, nate, ut aspicias ad cælum et terram, et ad omnia quæ in eis sunt: et intelligas, quia ex nihilo fecit illa Deus, et hominum genus—.”

              “Ita si ex nihilo Deus cuncta fecisse non potuit, Scriptura non adjecisset illum ex nihilo fecisse—.”

              Ibid. XLIV.

An evident allusion to the Benedictus of Dan. 3:24–90.

              “—cui etiam inanimalia et incorporalia laudes canunt apud Danielem.”

Judith passim.

              Adversus Marcionem, Lib. I. VII.

              “Si communio nominum conditionibus præjudicat, quanti nequam servi regum nominibus insultant, Alexandri, et Darii et Holophernis?”

Eccli. 11:14.

              Ibid. XVI.

“Bona et mala, vita et mors, paupertas et honestas a Deo sunt.”

              “Cur in hac sola specie uniformen eum capiunt, visibilium solummodo et vitam et mortem et mala et pacem.”

Dan. 3:24–90.

              Adversus Marcionem, Lib. V. 11.

              “Quod non alius quam Creator intelligetur qui et universa benedixit, habes Genesim; et ab universis benedicitur, habes Danielem.”

Sap. 1:1.

              Adversus Valentinianos II.

Diligite justitiam, qui judicatis terram. Sentite de Domino in bonitate, et in simplicitate cordis quærite illum.

              “Porro facies Dei spectat in simplicitate quærentes, ut docet ipsa Sophia, non quidem Valentini sed Salomonis.”

Eccli. 44:17.

              Adversus Judæos II.

“Noe inventus est perfectus, justus, et in tempore iracundiæ factus est reconciliation.”

              “Nam unde Noe justus inventus—?”

1 Mac. passim.

              Ibid. IV.

              “Nam et temporibus Maccabæorum, Sabbatis pugnando, fortiter fecerunt, et hostes allophylos expugnaverunt, legemque paternam ad pristinum vitæ statum, pugnando Sabbatis, revocaverunt.”

Sap. 1:6.

              De Anima XV.

“Benignus est enim spiritus sapientiæ, et non liberabit maledicum a labiis suis: quoniam renum illius testis est Deus, et cordis illius scrutator est verus, et linguæ ejus auditor.”

              “Si enim scrutatorem et dispectorem cordis Deum legimus—.”

Eccli. 15:18.

              De Monogamia XIV.

“Ante hominem vita et mors, bonum et malum: quod placuerit ei, dabitur illi—.”

              “Ecce, inquit, posui ante te bonum et malum: elige quod bonum est.”

Baruch 6:3–5.

              Adversus Gnosticos VIII.

“Nunc autem videbitis in Babylonia deos aureos, et argenteos, et lapideos, et ligneos in humeris portari, ostentantes metum Gentibus. Videte ergo ne et vos similes efficiamini factis alienis, et metuatis, et metus vos capiat in ipsis. Visa itaque turba de retro, et ab ante, adorantes, dicite in cordibus vestris: Te oportet adorari, Domine.”

              “Meminerant enim et Jeremiæ scribentis ad eos quibus illa captivitas imminebat: ‘Et nunc videbitis deos Babyloniorum aureos et argenteos et ligneos portari super humeros, ostentantes nationibus timorem. Cavete igitur ne et vos consimiles sitis allophylis, et timore capiamini, dum aspicitis turbas adorantes retro eos et ante: sed dicite in animo vestro: te, Domine, adorare debemus.’ “

Dan. 14:3–24.

              De Idololatria XVIII.

“Rex quoque colebat eum, et ibat per singulos dies adorare eum: porro Daniel adorabat Deum suum. Dixitque ei rex: Quare non adoras Bel? Dixitque Daniel: Dominum Deum meum adoro: quia ipse est Deusvivens: iste autem non est Deus vivens.”

              “—statimque apparuisset Danielem idolis non deservisse, nec Bel nec draconemi colere quod multo postea apparuit.”

Sap. 1:1.

              De Præscriptionibus VII.

(Already quoted.)

              “Nostra institutio de porticu Salomonis est, qui et ipse tradiderat, Dominum in simplicitate cordis esse quærendum.”

Eccli. 11:30.

              Epist. V. 2.

“Ante mortem ne laudes hominem quemquam, quoniam in filiis suis agnoscitur vir.”

              “—cum scriptum sit: ‘Ante mortem ne laudes hominem quemquam.’ “

Dan 13.

              Idem. Epist. XL. 4.

              “Nec ætas vos eorum, nec auctoritas fallat, qui ad duorum presbyterorum veterem nequitiam respondentes, sicut illi Susannam pudicam corrumpere et violare conati sunt, sic et hi,” etc.

Sap. 3:11.

              Idem. Epist. LXII. 1.

“Sapientiam enim et disciplinam qui abjicit, infelix est: et vacua est spes illorum, et labores sine fructu, et inutilia opera eorum.”

              “—et iterum scriptum sit: ‘Disciplinam qui abjicit infelix est.’ “

Ecc. 7:29–30.

              Idem. Epist. LXVI.

“—honora patrem tuum, et gemitus matris tuæ ne obliviscaris—. In tota anima tua time Dominum, et sacerdotes illius sanctifica.”

              “Et iterum (Salomon): ‘Honora Deum ex tota anima tua, et honorifica sacerdotes ejus.’ “

Eccli. 28:28.

              Idem. LXIX. 7.

“Sepi aures tuas spinis, linguam nequam noli audire, et ori tuo facito ostia et seras.”

              “—nec recordaris scriptum esse: ‘Sepi aures tuas spinis, et noli audire linguam nequam.’ “

Eccli. 34:30.

              Idem. Epist. LXXI. 1.

“Qui baptizatur a mortuo, et iterum tangit eum; quid proficit lavatio illius?”

              “—non considerantes scriptum esse: ‘Qui baptizatur a mortuo, quid proficit lavatio ejus?’ “

Sap. 3:4–8.

              Idem. Epist. LXXXI. 2.

“Etsi coram hominibus tormenta passi sunt, spes illorum immortalitate plena est. In paucis vexati in multis bene disponentur, quoniam Deus tentavit eos, et invenit illos dignos se. Tamquam aurum in fornace probavit illos, et quasi holocausti hostiam accepit illos, et in tempore erit respectus illorum.”

              Et iterum ubi loquitur Scriptura divina de tormentis quæ Martyres Dei consecrant, et in ipsa possessionis probatione sanctificant: ‘Et si coram hominibus tormenta passi sunt, spes eorum immortalitate plena est. Et in paucis vexati in multis bene disponentur—.’ “

Sap. 3:11.

              De Habitu Virginum I.

(Already quoted.)

              “Et denuo legimus: ‘Disciplinam qui abjicit, infelix est.’ “

Sap. 5:8, 9.

              Ibid. X.

“Quid nobis profuit superbia? aut divitiarum jactantia quid contulit nobis? Transierunt omnia illa tamquam umbra, et tamquam nuntius percurrens—.”

              “—cum dicat Scriptura divina: ‘Quid nobis profuit superbia? aut quid divitiarum jactatio contulit nobis? Transierunt omnia illa tamquam umbra.’ “

Dan. 14:30 et seqq.

              De Oratione Dominica XXI.

“Qui miserunt eum in lacum leonum; et erat ibi diebus sex.”

              “Sic Danieli in leonum lacu jussu regis incluso prandium divinitus procuratur, et inter feras esurientes et parcentes homo Dei pascitur.”

Tob. 12:7.

              Ibid. XXXIII.

“Etenim sacramentum regis abscondere bonum est: opera autem Dei revelare et confiteri, honorificum est.”

              “Sic et Raphael angelus Tobiæ oranti semper, et semper operanti testis fuit dicens: ‘Opera Dei revelare et confiteri, honorificum est—.’ “

Sap. 5:1–9.

              De Idolorum Vanitate, XXIV.

“Tunc stabunt justi in magna constantia adversus eos, qui se angustiaverunt, et qui abstulerunt labores eorum,” etc.

              “Et iterum (dicit Sancta Scriptura): ‘Tunc stabunt justi in magna constantia adversus eos qui se angustiaverunt,’ “ etc.

Eccli. 2:1–4, 5.

              De Mortalitate, IX.

“Fili, accedens ad servitutem Dei, sta in justitia et timore, et præpara animam tuam ad tentationem. Omne quod tibi applicitum fuerit, accipe, et in dolore sustine, et in humilitate tua patientiam habe: quoniam in igne probatur aurum et argentum, homines vero receptibiles, in camino humiliationis.”

              “Docet et præmonet Scriptura divina dicens: ‘Fili, accedens ad servitutem Dei, sta in justitia et timore, et præpara animam tuam ad tentationem.

Et iterum: ‘In dolore sustine, et in humilitate tua patientiam habe, quoniam in igne probatur aurum et argentum, homines vero receptibiles, in camino humiliationis.’ “

Tob. 2:16.

              Ibid. X.

“Ubi est spes tua, pro qua eleemosynas, et sepulturas faciebas?”

              “Et Tobias post opera magnifica … quem et ipsum uxor depravare tentavit dicens: ‘Ubi sunt justitiæ tuæ? Ecce quæ pateris.’ “

Tob. 12:11–15.

              Ibid.

(Already quoted.)

              “Quem postmodum Raphael Angelus collaudat, et dicit: ‘Opera Dei revelare et confiteri honorificum est—.’ “

Eccli. 3:33.

              De Opere et Eleemosynis II.

“Ignem ardentem extinguit aqua, et eleemosyna resistit peccatis—.”

              “Item denuo dicit: ‘Sicut aqua extinguit ignem, sic eleemosyna extinguit peccatum.’ “

Tob. 12:8.

              Ibid. V.

“Bona est oratio cum jejunio, et eleemosyna magis quam thesauros auri recondere—.”

              “Raphael quoque Angelus … hortatur dicens: ‘Bona est oratio cum jejunio et eleemosyna, quia eleemosyna a morte liberat et ipsa purgat peccata,”

Tob. 14:10, 11.

              Ibid. XX.

“Audite ergo, filii mei, patrem vestrum: Servite Domino in veritate, et inquirite ut faciatis quæ placita sunt illi: et filiis vestris mandate ut faciant justitias et eleemosynas, ut sint memores Dei, et benedicant eum in omni tempore in veritate, et in tota virtute sua.”

              “Et nunc, fili, mando tibi: ‘servi Deo in veritate et fac coram illo quod illi placet: et filiis manda ut faciant justitiam et eleemosynas, et sint memores Dei, et benedicant nomen ejus omni tempore.’ “

Tob. 4:2–16.

              Ibid.

“—dixitque ei: Audi, fili mi, verba oris mei, et ea in corde tuo, quasi fundamentum construe.… Omnibus autem diebus vitæ tuæ in mente habeto Deum: et cave ne aliquando peccato consentias, et prætermittas præcepta Domini Dei nostri, etc.”

              “Et iterum: ‘Omnibus diebus vitœ tuæ, fili dilectissime, in mente habeto Deum: et cave ne aliquando peccato consentias, et præcepta Domini Dei nostri,’ “ etc.

Eccli. 2:4.

              De Dono Patientiæ XVII.

“Omne, quod tibi applicitum fuerit, accipe: et in dolore sustine, et in humilitate tua patientiam habe—.”

              “—sicut scriptum est: ‘In dolore sustine, et in humilitate tua patientiam habe, quoniam in igne probatur aurum et argen turn.’ “

Tob. Passim.

              Ibid. XVIII.

              “Tobias quoque post justitiæ et misericordiæ suæ opera magnifica, luminum amissione tentatus, in quantum patienter cæcitatem pertulit, intantum granditer Deum patientiæ laude promeruit.”

Sap. 15:15–17.

              De Exhortatione Martyrii I.

“—quoniam omnia idola nationum deos æstimaverunt,” etc.

              “In Sapientia Salomonis: Omnia idola nationum æstimaverunt deos—.”

Sap. 13:1–4.

              Ibid.

“Vani autem sunt omnes homines, in quibus non subest scientia Dei: et de his, quæ videntur bona, non potuerunt intelligere. eum, qui est, neque operibus attendentes agnoverunt quis esset artifex: sed aut ignem, aut spiritum, aut citatum ærem, aut gyrum stellarum, aut nimiam aquam, aut solem et lunam, rectores orbis terrarum deos putaverunt. Quorum si specie delectati, deos putaverunt: sciant quanto his dominator eorum speciosior est; speciei enim generator hæc omnia constituit. Aut si virtutem, et opera eorum mirati sunt, intelligant ab illis, quoniam qui hæc fecit, fortior est illis—.”

              “Item apud Salomonem de elementis: ‘Neque opera attendentes agnoverunt, quis esset artifex: sed aut ignem, aut spiritum, aut citatum aërem, ant gyrum stellarum, aut nimiam aquam, aut solem et lunam, rectores orbis terrarum deos putaverunt. Quorum si specie delectati deos putaverunt, sciant, quanto his dominator eorum speciosior est: speciei enim generator hæc omnia constituit. Aut, si virtutem et opera eorum mirati sunt, intelligant ab illis, quoniam qui hæc fecit, fortior est illis.’ “

Eccli. 2:5.

              Ad Fortunatum IX.

“—quoniam in igne probatur aurum et argentum, homines vero receptibiles, in camino humiliationis.”

              “Et iterum apud Salomonem: ‘Vasa figuli probat fornax homines justos, tentatio tribulationis.’ “

Dan. 14:4.

              Ibid. XI.

“Qui respondens, ait ei: Quia non colo idola manufacta, sed viventem Deum, qui creavit cælum, et terram, et habet potestatem omnis carnis.”

              “Et Daniel, Deo devotus et Sancto Spiritu plenus, exclamat et dicit: ‘Nihil colo ego nisi Dominum Deum meum, qui condidit cœlum et terram.’ “

Tob. 13:6.

              Ibid.

“Aspicite ergo quæ fecit nobiscum, et cum timore et tremore confitemini illi: regemque sæculorum exaltate in operibus vestris.”

              “Tobias quoque … prædicat dicens: ‘Ego in terra captivitatis meæ confiteor illi, et ostendo virtutem ejus in natione peccatrice.’ “

2 Mac. 7:9.

              Ibid.

“—et in ultimo spiritu constitutus, sic ait: Tu quidem scelestissime, in præsenti vita nos perdis: sed Rex mundi defunctos nos pro suis legibus in æternæ vitæ resurrectione suscitabit.”

2 Mac. 7:1–41.

              “At ille (Martyr Maccabaicus) in martyrio suo fidens, et resurrectionis sibi præmium de Dei remuneratione promittens, exclamavit et dixit: ‘Tu quidem impotens, ex hac presenti vita nos perdis, sed mundi rex defunctos nos pro suis legibus in æternam vitæ resurrectione suscitabit.” ‘

              Prosequitur et refert mortem septem Fratrum et matris eorum.

2 Mac. 6:30.

              Ibid.

“Sed, cum plagis perimeretur, ingemuit, et dixit: Domine, qui habes sanctam scientiam, manifeste tu scis, quia, cum a morte possem liberari, duros corporis sustineo dolores: secundum animam vero propter timorem tuum libenter hæc patior.”

              “At ille (Eleazar) ingemiscens ait: ‘Domine, qui sanctam habes scientiam, manifestum est quia cum possem a morte liberari, durissimos dolores corporis tolero, flagellis vapulans; animo autem propter tui ipsius metum libenter hæc patior.’ “

Sap. 3:4–8.

              Ibid. XII.

“Etsi coram hominibus,” etc.

              “Per Salomonem Spiritus Sanctus ostendit, et præcinit dicens: ‘Et si coram hominibus,.’ “ etc

Sap. 5:1–9.

              Ibid.

“Tunc stabunt justi in magna constantia adversus eos, qui se angustiaverunt,” etc.

              “Item apud eundem vindicta nostra describitur …: ‘Tunc stabunt justi in magna constantia adversus eos qui se angustiaverunt,’ “ etc.

Ad Quirinum (Vocantur quoque hi tres libri, Testimonia adversus Judæos)

Tob. 12:15.

              Lib. I. XX.

“Ego enim sum Raphael Angelus, unus ex septem, qui adstamus ante Dominum.”

              “—ut angeli septem qui assistunt et conversantur ante faciem Dei, sicut Raphæl angelus in Tobia dicit.”

Eccli. 24:5–20.

              Ibid. Lib. II. I.

“Ego ex ore Altissimi prodivi primogenita ante omnem creaturam: ego feci in cœlis,” etc.

              “Item apud eundum Salomonem in Ecclesiastico: ‘Ego ex ore Altissimi prodivi, primogenita ante omnem creaturam. Ego in cœlis feci,’ “ etc.

Sap. 2:12–17.

              Ibid. Lib. II. XIV.

“Circumveniamus ergo justum,” etc.

              “In Sapientia Salomonis: Circumveniamus justum,” etc.

Tob. 2:2.

              Ibid. Lib. III. I.

“—dixit filio suo: Vade, et adduc aliquos de tribu nostra, timentes Deum, ut epulentur nobiscum.”

              “De hoc ipso apud Tobiam: ‘Et dixit Tobias filio suo: Vade et adduc quemcumque pauperem inveneris ex fratribus nostris, qui tamen in mente habeat Deum ex toto corde suo. Hunc adduc, et manducabit pariter meum prandium hoc. Ecce sustineo te, fill, donec venias.’ “

Tob. 4:5–11.

              Ibid.

“Cum autem et ipsa compleverit tempus vitæ suæ, sepelias eam circa me. Omnibus autem diebus vitæ tuæ, in mente habeto,” etc.

              “Item illic: ‘Omnibus diebus vitæ tuæ, fili, Deum in mente habe,’ “ etc.

2 Mac. 11:12.

              Ibid. IV.

“—et cum nec ipse jam foetorem suum ferre posset, ita ait: Justum est, subditum esse Deo, et mortalem non paria Deo sentire.”

              “De hoc ipso in Maccabæis: ‘Justum est subditum Deo esse, et mortalem non paria Deo sentire.’ “

1 Mac. 2:62, 63.

              Ibid.

“Et a verbis viri peccatoris ne timueritis, quia gloria ejus stercus et vermis est. Hodie extollitur, et cras non invenietur: quia conversus est in terram suam, et cogitatio ejus periit.”

              “Item illic: ‘Et verba viri peccatoris ne timueritis, quia gloria ejus, in stercora erit, et in vermes. Hodie extollitur, et eras non invenietur: quoniam conversus est in terram suam, et cogitatio ejus periit.’ “

Eccli. 27:6.

              Ibid. VI.

“Vasa figuli probat fornax; et homines justos, tentatio tribulationis.”

              “Apud Salomonem: ‘Vasa figuli probat fornax; et homines justos, tentatio tribuiationis.’ “

Tob. 2:22.

              Ibid.

“Ad hæc uxor ejus irata respondit: Manifeste vana facta est spes tua, et eleemosynæ tuæ modo apparuerunt.”

              “De hoc ipso in Tobia: ‘Ubi sunt justitiæ tuæ? Ecce quæ pateris.’ “

Eccli. 23:11.

              Ibid. XII.

“Sicut enim servus interrogatus assidue, a livore non minuitur, sic omnis jurans, et nominans, in toto a peccato non purgabitur.”

              “Apud Salomonem: ‘Vir multum jurans replebitur iniquitate, et non discedet a domo ejus plaga; et si vane juraverit, non justificabitur.’ “

Sap. 3:4.

              Ibid. XV.

(Oft quoted.)

              “De hoc ipso in Sapientia Salomonis: ‘Et si coram hominibus,’ “ etc. (Oft quoted.)

1 Mac. 2:52.

              Ibid.

“Abraham, nonne in tentatione inventus est fidelis, et reputatum est ei ad justitiam?”

              “De hoc ipso in Maccabæis: ‘Abraham, nonne in tentatione inventus est fidelis, et deputatum est ei ad justitiam?’ “

Sap. 5:1–9.

              Ibid. XVI.

(Oft quoted.)

              “Item (Salomon) illic: ‘Tunc stabunt justi in magna,’ “ etc. (Oft quoted.)

2 Mac. 7:9–19.

              Ibid. XX.

(Oft quoted.)

              “De hoc ipso in Maccabæis: Domine, qui sanctam habes scientiam,” etc. (Oft quoted.)

Eccli. 1:16.

              Ibid. XX.

Initium sapientiæ, timor Domini; et cum fidelibus in vulva concreatus est, cum electis feminis graditur, et cum justis et fidelibus agnoscitur.”

              “De hoc ipso in Sapientia Salomonis: ‘Initium Sapientiæ metuere Deum.’ “

Dan. 13:1–3.

              Ibid.

              “Item in Danieli: ‘Fuit vir habitans in Babylonia cui nomen erat Joachim, et accepit uxorem nomine Susannam, filiam Helciæ, formosam valde ac timentem Deum, et erant parentes ejus justi et docuerunt filiam suam secundum legem Moysi.’ “

Eccli. 10:29.

              Ibid XLI.

“Noli extollere te in faciendo opere tuo, et noli cunctari in tempore angustiæ.”

              “Apud Salomonem in Ecclesiastico: ‘Noli te extollere in faciendo opere tuo.’ “

Sap. 1:1.

              Ibid. LIII.

“Diligite justitiam, qui judicatis terram. Sentite de Domino in bonitate, et in simplicitate cordis quærite illum—.”

              “Item apud Salomonem in Sapientia: ‘Et in simplicitate cordis quærite illum.’ “

1 Mac. 2:60.

              Ibid.

“Daniel in sua simplicitate liberatus est de ore leonum.”

              “Item in Maccabæis: ‘Daniel in sua simplicitate liberatus est de ore leonum.’ “

Sap. 4:11–14.

              Ibid. LVIII.

“—raptus est ne malitia mutaret intellectum ejus, aut ne fictio deciperet animam illius. Placita enim erat Deo, anima illius,” etc.

              “Item in Sapientia Salomonis: ‘Raptus est ne malitia mutaret intellectum ejus. Placita enim erat Deo anima illius.’ “

Sap. 15:15–17.

              Ibid. LIX.

“Omnia idola nationum,” etc.

              “In Sapientia Salomonis: ‘Omnia idola nationum,’ “ etc. (Oft quoted.)

Sap. 13:1–4.

              Ibid.

(Already quoted.)

              “De hoc ipso: ‘Neque opera attendentes cognoverunt,’ “ etc. (Already quoted.)

Tob. 4:12 (juxta Græcum.)

              Ibid. LXII.

“Uxorem accipe ex semine parentum tuorum, et noli sumere alienam mulierem quæ non est ex tribu parentum tuorum.”

              “Apud Tobiam: ‘Uxorem accipe ex semine parentum tuorum, et noli sumere alienam mulierem quæ non est ex tribu parentum tuorum.’ “

Sap. 3:11.

              Ibid. LXVI.

“Disciplinam qui abjicit, infelix est.”

              “Item in Sapientia Salomonis: ‘Disciplinam qui abjicit, infelix est.’ “

Eccli. 9:22.

              Ibid. XCV.

“Viri justi sint tibi convivæ, et in timore Dei sit tibi gloriatio.”

              “Item apud eundem in Ecclesiastico: ‘Viri justi sint tibi convivæ.’ “

Eccli. 6:16.

              Ibid.

“Amicus fidelis, medicamentum vitæ et immortalitatis: et qui metuunt Dominum, invenient illum.”

              “Et iterum: ‘Amicus fidelis, medicamentum vitæ et immortalitatis.’ “

Eccli. 9:18.

              Ibid.

“Longe abesto ab homine potestatem habente occidendi, et non suspicaberis timorem.”

              “Item illic: ‘Longe abesto ab homine potestatem habente occidendi, et non suspicaberis timorem.’ “

Eccli. 25:12.

              Ibid.

“Beatus, qui invenit amicum verum, et qui enarrat justitiam auri audienti.”

              “Item illic: ‘Beatus qui invenit amicum verum, et qui enarrat justitiam auri audienti—.’ “

Eccli. 28:28.

              Ibid.

“Sepi aures tuas spinis, et noli audire linguam nequam.”

              “Item illic: ‘Sepi aures tuas spinis, et noli audire linguam nequam.’ “

Eccli. 4:34.

              Ibid. XCVI.

“Noli citatus esse in lingua tua: et inutilis, et remissus in operibus tuis.”

              “Apud Salomonem in Ecclesiastico: ‘Noli citatus esse in lingua tua, et inutilis et remissus in operibus tuis.’ “

Eccli. 5:8, 9.

              Ibid. XCVII.

“Non tardes converti ad Domimim, et ne differas de die in diem; subito enim veniet ira illius, et in tempore vindictæ disperdet te.”

              “Apud Salomonem in Ecclesiastico: ‘Ne tardes converti ad Deum, et ne differas de die in diem. Subito enim venit ira illius.’ “

Eccli. 7:39.

              Ibid. CIX.

“Non te pigeat visitare infirmum: ex his enim in dilectione firmaberis.”

              “Apud Salomonem in Ecclesiastico: ‘Ne pigriteris visitare infirmum. Ex his enim in dilectione firmaberis.’ “

Eccli. 28:15.

              Ibid. CX.

“Susurro et bilinguis maledictus: multos enim turbabit pacem habentes.”

              “In Ecclesiastico apud Salomonem: ‘Susurro et bilinguis maledictus. Multos enim turbabit pacem habentes.’ “

Eccli. 34:23.

              Ibid. CXI.

“Dona iniquorum non probat Altissimus,” etc.

              “Apud eumdem: ‘Dona iniquorum non probat Altissimus.’ “

Sap. 6:6, 7.

              Ibid. CXII.

“Horrende et cito apparebit vobis: quoniam judicium durissimum his, qui præsunt, fiet. Exiguo enim conceditur misericordia; potentes autem potenter tormenta patientur.”

              “Apud Salomonem: ‘Judicium durissimum in his qui præsunt fiet. Exiguo enim conceditur misericordia; potentes autem potenter tormenta patientur.’ “

Eccli. 4:10, 11.

              Ibid. CXIII.

“Esto pupillis misericors ut pater; et pro viro matri illorum, et eris velut filius Altissimi, si obedieris.”

              “Apud Salomonem: ‘Esto pupillis misericors ut pater; et pro viro matri illorum; et eris velut filius Altissimi si obedieris.’ “

Eccli. 2:1.

              De Laude Martyrii XIV.

“Fili, accedens ad servitutem Dei, sta in justitia, et timore, et præpara animam tuam ad tentationem.”

              “Fili, inquit Dominus, accedens ad servitutem Dei, sta in justitia et timore, et præpara animam tuam ad tentationem.”

Eccli. 2:4.

              Ibid. XVI.

“Omne, quod tibi applicitum fuerit, accipe: et in dolore sustine, et in humilitate tua patientiam habe—.”

              “Scriptum est et legimus: ‘In dolore sustine, et in humilitate tua habe patientiam, quoniam per ignem probatur aurum et argentum.’ “

Sap. 3:4.

              Ibid.

(Oft quoted.)

              “—sicut per Prophetam suum dixit: ‘Et si coram hominibus,’ “ etc. (Oft quoted.)

These numerous quotations evince that the Church, for the first three centuries, received as Divine Scripture all the books which later, in the Council of Trent, she solemnly canonized. These quotations were a product of the life of the Church. The Fathers incorporated into their works these numerous quotations, not by means of Concordances of Holy Writ, or other easy method of reference, but because their Christian education had been mainly derived from the Holy Books. They spoke from the fund that they had assimilated from the spiritual food of the Church; and, hence, in these quotations, they are exponents not of their own opinions, but of the unanimous belief of a Church daily baptized in the blood of her martyrs.

Against this harmonious array of evidence from tradition, our adversaries bring certain objections, based upon the same source of information. Their Achilles to break the chain of tradition is Meliton, Bishop of Sardis. The celebrated passage, a fragment from his Ἐκλογών, is as follows: “Meliton sends greeting to his brother Onesimus. As you have frequently desired, in your zeal for the Scriptures, that I should make selections for you both from the Law and the Prophets, respecting our Saviour and our whole faith; and you were moreover desirous of having an exact statement of the Old Testament; how many in number, and in what order the books were written, I have endeavored to perform this; for I know your zeal in the faith, and your great desire to acquire knowledge, and that especially by the love of God you prefer these matters to all others, thus striving to gain eternal life. When, therefore, I went to the East, and came as far as the place where these things were proclaimed and done, I accurately ascertained the books of the Old Testament, and send them to thee here below. The names are as follows: Genesis, Exodus, Leviticus, Numbers and Deuteronomy; Jesus Nave, (Joshua), Judges, Ruth, four books of Kings, two of Paralipomena, Psalms of David, Proverbs of Solomon, which is also called Wisdom, Ecclesiastes, Canticle of Canticles, Job, the Prophets Isaias, Jeremias, and of the twelve prophets one book, Daniel, Ezechiel, and Esdras. From these I have made six books of Selections.”

This list omits Esther and all the deuterocanonical books. The omission of Esther has been variously explained. Some have attributed it to a lapse of memory; others to an error of the copyist. It is far more probable that such omission is. due to the uncertainty and discussions that then existed among the Rabbis concerning this book. Meliton depends on the Jews entirely for his canon. He finds it necessary to go to their country to ascertain the true canon of the Old Testament. His exclusion, however, of the deuterocanonical books is not equivalent to their condemnation. In his Clavis in S. Scripturam, he employs Wisdom and a deuterocanonical fragment of Esther.

Sap. 8:1.

              Ibid.

“Attingit ergo a fine usque ad finem fortiter,” etc.

              “—et in Salomone: ‘Sapientia Domini attingit a fine usque ad finem fortiter.’ “

Esther 10:12.

              Ibid.

“—et recordatus est Dominus populi sui,” etc.

              “—et alibi: Recordatus est Dominus populi sui.”

There seems to have been in vogue at that time a distinction of the Sacred Writings of the Old Testament, founded more on their origin than on any internal difference. The books which the Church had received from the Jews, and which were recognized by all, were termed ὁμολογούμενοι. The others were those that the Church had received from the Septuagint, and which the Jews rejected; these were the ʼαμφιβαλλόμενοι. Now there is no voice in tradition, with the sole exception of St. Jerome, that ever rejected these books. As witnesses of tradition, they make no discrimination between these two classes; but as critics, in which capacity they are of least worth, they sometimes omit these from the official list of the Holy Scriptures. It may be that some one among them doubted of the divinity of the writings. We are not seeking of them what they individually held, but what the Church of their day taught and believed.

In the growth and development of doctrine this has always been verified, that certain truths were less clearly conspicuous in the deposit of faith in the beginning, which afterwards grew to their full life in the body of the Church’s doctrines. Meliton may have doubted; he does not deny. Other truths, which have been defined on the warrant of tradition, have encountered stronger opposition. St. Thomas strenuously denied the Immaculate Conception, and yet that truth triumphed, and finally entered among the defined dogmas. In tradition, we must lose sight of the individual, and of his private opinions, and seek only the faith of the Church reflected in his writings. Again, Meliton’s position may be explained as only an indication of the greater extrinsic authority of the protocanonical books. The question in his day had not been defined by the Church. The protocanonical books could claim a sort of official promulgation, inasmuch as they were transmitted by the old custodians of Yahveh’s law. The deuterocanonical books had only the usage of the Christian people in their favor. Now, in such case, a man, even though revering the second class as God’s word, could rightly restrict the word canonical to the first class. All Catholics receive and honor all of Mary’s prerogatives, but no one can place among the dogmas of faith her Assumption, and it is only in our own times that we may incorporate among the dogmas the Immaculate Conception. But even were we to concede the worst, that Meliton rejected the deuterocanonical books, our thesis is not weakened. His would be the critical error of one man, availing naught against the voice of the Church of truth reverberating through the practical usage of the “pars docens” and “pars discens” of the Church.

The value of this proof from tradition is not impaired by the Fathers’ occasional references to the Apocryphal books.

Tertullian, [De Cultu Fœminarum Lib. I. 3,] approves the Book of Henoch. “I know,” he says, “that the work of Henoch which gives such order to the Angels is by some not received, because it is not admitted in the Jewish deposit. I believe that they judge that the book written before the deluge could not endure after such universal abolition of all things. If that is their plea, let them remember that the great grandson of Henoch survived the cataclysm of Noah; and he, forsooth, had heard and memorized in the domestic tradition his ancient progenitor’s favor with God, and all his noted deeds; since Henoch commended naught else to his son, except that he hand down these things to posterity. Therefore, without doubt, Noah could succeed in the line of the tradition; and, moreover, he (Noah) would not have kept silent the disposition of God, his preserver, and the glory of his house. Moreover, by the Holy Spirit he (Noah) could have restored the Scripture that perished in the deluge, in the manner that Ezra restored the Jewish literature that was destroyed in the Babylonian captivity. Wherefore, since Henoch in that same Scripture announces concerning the Lord, in our judgment, nothing is to be rejected. And we read [2 Tim. 3:16.]: ‘All Scripture having power to edify is divinely inspired.’ It may rightly be thought that it is rejected by the Jews in the same manner as the other things which treat of Christ. Nor is it surprising that they reject the Scriptures which treat of him whom they rejected when he spoke in person to them. We add that Henoch has a testimony in the Epistle of Jude the Apostle, (Jude 1:14.).”

We shall see later on that Tertullian errs in saying that St. Jude quotes from Henoch. The sentence of Jude was taken from a tradition, which afterwards formed the basis of the Apocryphal book of Henoch. The Epistle of Barnabas [IV. 3; XVI. 6.] quotes as divine Scripture the Book of Henoch; Clement of Alexandria quotes the IV. Book of Ezra as “Ezra the prophet.” [III. Strom. 16.]

3 Ezra 4:41.

              St. Athanasius, Apolog. Ad Imp. 11.

“Et desiit loquendo. Et omnes populi clamaverunt, et dixerunt: Magna est veritas, et prævalet.”

              “Hanc cum Zorobabel sapiens ille vir ceteris anteferret, alios superavit, universusque populus in hanc vocem prorupit: ‘Magna est veritas et prævalet.’ “

Ibid. 4:37–41–47.

              Idem Sermo Major de Fide, 35.

“Et omnes populi clamaverunt, et dixerunt: Magna est veritas, et prævalet.”

              “Quemadmodum et Ezra prophetico spiritu dicit ex persona Zorobabelis, idque de Filio Dei; ‘Vivit veritas, et vincit, et roboratur, manetque in sæcula sæculorum.’ “

Origen quotes from the same book:

              Orig. Comment. in Josue, VI. Ex præfatione.

              “Quia Ezræ tempore cum vinum et inimicum, regem ac denique mulieres vincit veritas, reædificatur templum Dei.”

3 Ezra 4:59, 60.

              Orig. In Lib. Josue, Hom. IX. 10.

“—et dixit: Abs te est victoria, et abs te est sapientia et claritas. Et ego servus tuus sum. Benedictus es, qui dedisti mihi sapientiam, et tibi confitebor, Domine Deus patrum nostrorum.”

              “—ita ut et nos dicamus, sicut in Ezra scriptum est: ‘Quia a te, Domine, est victoria, et ego servus tuus: benedictus es, Deus veritatis.’ “

The chain of tradition is not broken by these few isolated references to some of the Apocrypha. In these few cases, the Fathers are exponents of their individual opinions, and are to be valued only as mere individuals. They do not quote the Apocrypha as witnesses of the belief of the Church. The absolute line between the Canonical and Apocryphal books had not been promulgated by any definite authority, and, using their liberty as individuals, some few erroneously extended inspiration to certain books which never were factors in the life of the Church. This critical error then of the Fathers in these rare cases, prevails not against the solemn universal witness that the writers of these early ages bear to the approbation of the deuterocanonical books, in the practical usage of the Christian people.

Relying upon the certain data that we have adduced, we assert that if tradition be taken as the criterion of inspiration, and if the traditions are most valued that go back closest to the Apostolic age, then the deuterocanonical books of Holy Writ rest on a solid foundation.