Notes on the Study of the Bible among our Forefathers. 303 Aldhelm (De Laud. Virgin, c. xlix.) which seems to intimate that as early as the close of the seventh century, the Hieronymic was the authorized version of the Bible, that which every one employed who wished to be considered orthodox. The words are: "In orthodoxorum bibliothecis ubi sagacissima Hieronymi commenta recitantur." In the following period, therefore, we shall find that nearly all quotations from the Scriptures which occur in English works had been derived through the medium of the Vulgate. 1. Theodore. Sacred literature had never flourished in the southern part of England till the primacy of Theodore of Tarsus. One of his pupils had occasion to deplore the previous lack of scholars, and especially of those who could assist the student of theology. A salutary change, however, followed his appointment. Like many of the popes who lived just after him, the new archbishop was a Greek by birth and education, and this circumstance may have contributed materially to widen the horizon of the English Church. His Oriental leanings are indicated by the fact that Hadrian, the zealous colleague who accompanied him hither, was expressly sent to keep him in check : " ne quid ille contra- rium veritati fidei, Grcecorum more, in ecclesiam cui praeesset, introduceret" (Bed. iv. 1). Although the works of Theodore are neither numerous nor important, they evince considerable familiarity with sacred literature. He quotes the Bible fre- quently, yet we must add without much insight or felicity. A specimen of his critical powers may be seen in the Liber Pozni- tentialis (c. xlviii), where he examines the import of the words Xarpela and dovXeia. His favourite expositors seem to have been, of the Latins, Gregory the Great, Isidore of Seville and St Augustine ; and of the Greeks, St Basil and the Pseudo-Diony- sius, the latter of whom he styles "antiquus et venerabilis pater." Several passages might be adduced in which his reverence for the sacred volume as the Word of God is very strongly marked. For instance, after insisting on the duty of observing the Lord's day, he adds, " Et ut nulli in ipsa ecclesia, vel ubi lectio Divina recitata fuerit, verbosare praesumant, sed lectiones sanctas liben- ter convenit audire, sicut Dominus" etc. {Lib. Paznitent. c. xxviii. 8). But Theodore may have contributed still further to the
