whose well-directed pens flowed both versions and expositions of the sacred book. Ælfric especially, the most able and industrious, probably, of Anglo-Saxon scholars, after Bede, laboured incessantly thus to benefit the land which gave him birth. Besides providing for popular instruction, by numerous homilies, compiled from sources of highest estimation, he sought also to render men generally familiar with God's own communications to them, by clothing in a vernacular dress several of the sacred writers.

There is yet another name among those ancient worthies of our native country, who thus endeavoured to improve the talents entrusted to their management by the heavenly Master of us all. Alfred, the wisest and most venerated of Anglo-Saxon kings, did not overlook the sacred volume amidst the press of labours, literary, civil, and military, by which he earned an eternity of fame within his moderate span of human life. A version of the Psalms, partially completed, attested, among many more conspicuous proofs, how well this admirable sovereign had remembered that account which all men must one

d Willielm. Malmesb. de Gest. Regum Angl. inter Rer. Angl. Scriptores post Bedam. p. 24.

day give before the dread tribunal of almighty God.

That these exertions flowed from a full conviction of the propriety, nay even of the necessity, of giving general currency to God's holy word, admits not of a doubt. Alcuins, the pupil, probably, of Bede, certainly of Egbert, preeminent among ancient metropolitans of our northern province, was a distinguished commentator upon Scripture. And thus he recommends the study of that inestimable book: "Would we ever be with God? let us pray and read: in the former of these exercises, we converse with our heavenly Father; in the latter, he converses with us. Would we sufficiently feed our souls? the Bible must supply us with the means; it is no less needful for such an end, than earthly viands are for corporeal nutriment. Would we travel securely through the world? holy writ must shed its light along our course." Such is the language of one, whom England valued far above most of her then existing children of one too, who, having attained the summit of domestic celebrity, was invited over to the court of Charlemain. To that illustrious monarch Alcuin became, hereafter, the principal adviser in all affairs connected with learning and religion: nor did he fail

:

of establishing upon the continent a reputation fully equal to that which he had gained in his native isle. Did, then, this highly distinguished Englishman consider Scripture as an insufficient guide to heavenly knowledge? Had he looked upon the revelation of God's holy word as only partially committed to the sacred record, would he not have naturally somewhat qualified his glowing commendations of biblical inquiries? If articles of faith are extant without the volume of inspiration, surely those who seek for spiritual information only from its pages, may thus feed their souls with insufficient nutriment, and grievously mistake the real direction of their course. Alcuin appears, however, to have been wholly free from any such apprehensions; in ignorance of Scripture he sees famine and blindness weighing down the soul: in a close acquaintance with the holy book he discerns a due supply of that celestial nutriment which ripens men for a mansion in their almighty Father's tranquil, spotless, glorious, everlasting home.

Of Alcuin's pupils, Raban Maur, who closed in the see of Mentz a life of learned industry and religious zeal, was undoubtedly the most illustrious. Our island, it is far most likely, cannot claim the honour of his birth; but

his master, and his extensive, unsparing use of Bede, obviously connect this famous metropolitan with the theology of ancient England. What, then, was his opinion respecting the sufficiency of holy writ? Adopting, though without acknowledgment, St. Austin's very words, he pronounces, that all the principles of morality and faith are plainly contained in the sacred record. For understanding obscurer passages in Scripture, still identifying himself with the celebrated bishop of Hippo, he recommends a careful and scholarly collation of them with other texts, alike in import, but clearer in expression".

Thus unequivocally does one who learnt theology under English tuition assert the sufficiency of Scripture. This principle, therefore, we can hardly doubt, was then acknowledged unreservedly by our national divines; nor does it appear ever to have lost its ground among the Anglo-Saxons. Their pulpits, accordingly, at a period long posterior to Alcuin and Raban Maur, earnestly recommended supplications to our heavenly Father for a knowledge of his recorded will, as for that "daily bread" which spiritual existence urgently requires.

e De Doctrina Christiana, lib. II. cap. 9. S. Aurel. Aug. Opp. ed. Bened. tom. III. col. 24.

In unison with such a prayer, Ælfric asks, "How can he fare well who turns his heart away from holy Scripturef?" It never seems to have entered the mind of that eminent instructor, to whom our distant ancestry owed so much, that the Bible, as being an imperfect record, might prove a treacherous guide. On the contrary, he pronounces, that teachers who take their doctrine from any other source are no better than "blind leaders of the blind'."

Such opinions, evidently, were not merely entertained by individuals. The national Church solemnly embodied them in her formularies. Her prelates, on election and consecration, were publicly thus interrogated: "Will you apply the whole powers of your mind to the study of holy Scripture?" Again: "Will you instruct the people committed to your charge, in the things which you shall have drawn from the sacred volume" ?" Of unwritten tradition, as an authority for articles of faith, no intimation appears in these early queries; the framers of them seem to have acted under a full persuasion, that a bishop could hardly mislead his flock, so long as he diligently and honestly sought for heavenly knowledge at the holy fountain of recorded revelation. Had the Bible, however, been

f Elfric Of the New Testament. L'Isle's Trans. p. 40.