A treatise concerning the right use of the Fathers, in the decision of the controversies that are this day in religion written in French by John Daille ...

CHAP. X.

Reason 10. That it is a very hard matter to know, whether the Opinions of the Fathers, touching the Controversies of these Times, were received by the Church Ʋniversal, or but by some part of it only: which yet is necessa∣rily to be known, before we can make use of any Allegations out of them.

BUT suppose that a Father, relieving us in this difficult, or rather impossible business, should tell us in express terms, that what he proposeth, is the sense and opinion of the Church in his time; yet would not this quite de∣liver us out of the doubtful condition we are in. For, be∣sides that their words are many times, in such cases as these, liable to exception, suppose that it were certainly and undoubtedly so; yet would it concern us then to ex∣amine, what that Church was, whereof he speaketh; whe∣ther it were the Church Ʋniversal, or only some Particular Church, and whether it were that of the whole World, or that of some City, Province, or Country only. Now that this is a matter of no small importance is evident from hence; because that the opinions of the Church Ʋniversal in Points of Faith are accounted infallible, and necessarily true: whereas those of Particular Churches are not so, but are confessed to be subject to Errour. So that the Question being here touching the Faith, which ought not to be grounded upon any thing, save what is infallibly true; it will concern us to know, what the judgment of the Church Ʋniversal hath been; seeing the opinion of no Particular Church can do us any service in this case. And, that this distinction is also otherwise

very necessary, appears evidently by this; because that the opinions and customs, which have been commonly received by the greatest part of Christendom, have not always presently taken place in each Particular Church; and again, those which have been received in some certain Particular Churches, have not been entertained by all the rest. Thus we find in story, that the Churches of Asia minor kept the Feast of Easter upon a different day from all the other parts of Christendom: and although the business it self seems to be of no very great importance, yet did it nevertheless cause a world of stir in the Church; Victor, Bishop of Rome, by reason of this little difference, excommunicating all Asia minor. Now each party here alledged their Reasons, and Aposto∣lical Tradition for what they did; speaking with so great confidence in the justification of their own opini∣on, as that hearing them severally, a man would verily believe, that each of their opinions was the very sense of the whole Church; which notwithstanding was but the opinion of one part of it only. The greatest part of Christendom held the Baptism of Hereticks to be good and effectual; and received all those, who forsaking their Heresie, desired to be admitted into the Commu∣nion of the Church, without re-baptizing them; as ap∣pears out of St. Cyprian, who confesseth that this had also been the custom formerly, even in the African Chur∣ches themselves. And yet notwithstanding† Firmilianus, Archbishop of Caesaria in Cappadocia, testifies, that the Churches of Cappadocia had time out of mind believed and practised the contrary; and had also in his time so declared and ordained, together with the Churches of Ga∣latia and Cilicia, in a full Synod, held at the City Iconium. And about the same time also St. Cyprian and the Bishops of Africk fell upon the same business, and embraced this opinion of Re-baptization of Hereticks. The Acts of the Council held at Carthage are yet extant; where you have 87 Bishops, who with one unanimous consent established

the same. The Custom at Rome in Tertullians time, was, to receive into the Communion of the Church all Forni∣cators and Adulterers, after some certain Penances, which they enjoyned them. Tertullian, who was a Montanist, exclaimed fearfully against this custom, and wrote a Book expresly against it; which is also extant among his works at this day. Who now, that should read this Piece of his, would not believe that it was the general Opinion of all Catholicks, that such sinners were not to be excluded from Penance, and the Communion of the Church? And yet for all this it is evident, out of a certain Epistle of St. Cyprian, that even some of the Catholick Bishops of Afri∣ca were of the contrary perswasion: and the Jesuit Peta∣vius is further of opinion, that this Indulgency was not allowed, nor practised in the Churches of Spain, till a long time after; and, that the Ancient Rigour, which exclu∣ded for ever such Offenders from the Communion of the Church, was in practice among them, till the time of Pa∣cianus, Bishop of Barcellona, who left not any hopes of Ecclesiastical Absolution, either to Idolaters, Murtherers, or Adulterers; as may be seen in his Exhortation to Re∣pentance. In the year of our Lord 364. the Council of Laodicea ordained, that none but the Canonical Books of the Old and New Testament should be read in Churches, giving us withal a Catalogue of the said Books, which amount in all, in the Old Testament, to the number of twenty two only; without making any mention at all of those other Books, which Cardinal Perron calls Posthumous, namely Ecclesiasticus, the Book of Wisdom, the Maccab••es, Judith, and Tobit. All the Canons of this Council were afterwards inserted into the Code of the Church Univer∣sal; where you have this very Canon also, Num. 163. that is as much as to say, they were received, as Rules of the Catholick Church. Who would believe now, but that this Declaration of the Canon of the Scriptures was at that time received by all Christian Churches? And yet notwithstanding you have the Churches of Africk, meet∣ing

together in the Synod at† Carthage, about the year of our Lord 397. and ordaining quite contrary to the former Resolution of Laodicea, that among those Books which were allowed to be read in Churches, the Macca∣bees, Judith, Tobit, Ecclesiasticus, and the Book of Wisdom, (which two last they also reckon among the Books writ∣ten by Solomon,) should be taken into the number. Who knoweth not the difference that there was, in the first Ages of Christianity, betwixt the Eastern and the Western Churches, touching the Fasting upon Saturdays; the Church of Rome maintaining it is lawful, and all the rest of the World accounting it unlawful? Whence it was, that we had that so† bold Canon passed in the Council at Constantinople, in Trullo, in these words: Ʋnderstanding, that in the City of Rome, in the time of the Holy Fast of Lent, they fast on Saturdays, contrary to the Custom, and Tra∣dition of the Church; it seemeth good to this Holy Council, that in the Roman Church they inviolably also observe that Canon, which saith; that, whosoever shall be found to fast either upon the Lords day, or upon the Satur∣day, (excepting only that one Saturday,) if he be a Clergie-man, he shall be deposed; but if be be of the Laity, he shall be excommunica∣ted. Who knoweth not, after how many several ways the Fast of Lent was Anciently observed in divers Churches, an account whereof is given you by Irenaeus, in that Pious Epistle of his, which he wrote to Victor; part whereof Eusebius setteth down in his Ecclesiastical Histo∣ry? Who doth not also know, that the opinions, and expressions of the Greek Church, touching Free-will, and Predestination, are extremely different, from what the Church believed, and taught in S. Augustines time, and so downward? And as concerning the Discipline of the Church, do but hear Anastasius Bibliothecarius, upon the

VI Canon of the VII General Council, which enjoyneth all Metropolitans to hold Provincial Synods once a year. † Neither let it at all trouble thee, (saith he) that we have not this Decree; seeing that there are some others found among the Canons, whose Autho∣rity nevertheless we not admit of. For, some of them are in force, and are observed in the Greek Church; and others again in certain other Provinces only. As for example, the XVI and XVII. Canons of the Council of Laodicea are observed only among the Greeks; and the VI▪ and the VIII Canons of the Council of Africk, are received by none, but the Africans only. I could here produce divers other Examples; but these may suffice, to shew, that the Opinions and Customs, which have been received in one Part of the Church, have not always been entertained in all the rest. Whence it evidently follows, that all that is acknow∣ledged, as the opinion, or observation of the Church, ought not therefore presently to pass for an Universal Law. The Protestant alledgeth, for the justifying his Canon of the Scriptures, the Council of Laodicea, before mentioned. Thou answerest him perhaps, that this in∣deed was the opinion of the Churches; but it was only of some particular Churches. I shall not here enter into an Examination, whether this Answer be well grounded, or not: it is sufficient for me, that I can safely then con∣clude from hence, that according to this account, before you can make use of any Opinion, or Testimony out of any of the Fathers, it is necessary, that you first make it appear, not only that it was the Opinion of the Church at that time; but you must further also clearly demonstrate unto us▪ what Churches opinion it was; whether of the Church Universal, or else of some Particular Church on∣ly. It is objected against the Protestants, that Epiphanius

testifieth, that the Church admitted not into the higher Orders of the Ministry, any save those that were Vir∣gins, or professed Continency. Now to make good this Allegation, it is necessary that it be first proved, that the Church he there speaks of, was the Church Uni∣versal. For (will the Protestant reply upon you,) as Lao∣dicea hath had, as it seems, a particular Opinion touch∣ing the Canon of the Scriptures; possibly also Cyprus may in like manner have had its particular Resolutions touch∣ing the Ordination of the Clergy. The like may be said of the greatest part of those other Observations and Opini∣ons of the Ancient Church. Now how difficult a business it will be, to clear these Matters, which are so full of per∣plexity, and to distinguish of Antiquity, at this so great a distance of time, severing that which was Publick from what was Particular, and that which was Provincial from what was National, and what was National from that which was Ʋniversal, any Man may be able to give some kind of guess; but none can throughly understand, save he that hath made trial of it. Do but fancy to your selves a City that hath lain ruinated a thousand years, no part whereof remains, save onely the Ruines of Houses, lying all along here and there confusedly; all the rest be∣ing covered all over with Thorns and Bushes. Imagine then that you have met with one that will undertake to shew you precisely where the Publick Buildings of the City stood, and where the Private; which were the Stones that belonged to the one, and which belonged to the other; and, in a word, who, in these confused Heaps, where the Whole lies all together, will, notwithstand∣ing, separate ye the one from the other. The very same Task, in a manner, doth he undertake, who ever shall go about truly and precisely to distinguish the Opinions of the Ancient Church. This Antiquity is now of Eleven or Twelve hundred years standing: and the Ruines of it are now onely left us, in the Books of the Writers of that Time, which also have met with none of the best enter∣tainment,

in their Passage through the several Ages down to our time, as we have shewed before. How then dare we entertain the least hope, that amidst this so great Confusion, we should be able yet to distinguish the Pie∣ces, and to tell which of them honoured the Publick Temple, and which went to the furnishing of Private Chappels onely? especially considering, that the Private ones have each of them ambitiously endeavoured to make their own pass for Publick. For where is the Pro∣vince, or the City, or the Doctor, that hath not boast∣ingly cried up his own Opinions, and Observations, as Apostolical? and which hath not used his utmost en∣deavour to gain them the Repute of being Ʋniversal? S. Hierome allows every particular Province full liberty to do herein as they please. Let every Province (saith he) abound in its own Sense; and let them account of the Ordinances of their Ancestors, as of Apostolical Laws. It is true indeed, that he speaks in this place onely of cer∣tain Observations of things which are in themselves in∣different: But yet, that which he hath permitted them in these Matters, they have practised in all other. I shall not here trouble my self to produce any other Rea∣sons to prove the Difficulty of this Inquiry, because I should then be forced to repeat a great part of that which hath been already delivered. For, if it be a very hard matter to attain to any certain knowledge what the Sense of the Writings of the Fathers is, as we have proved before; how much more difficult a thing will it be, to discover whether their Opinions were the Opi∣nions of the particular Churches wherein they lived, or else were the Opinions of the Church Universal in their Age: the same things which cause Obscurity in the one, having as much or rather more reason of doing the like in the other. And if you would fully under∣stand how painful an Undertaking this is, do but read the Disputations of the Learned of both Parties, touch∣ing this Point; where you shall meet with so many

Doubts and Contradictions, and such diversity of Opi∣nions, that you will easily conclude, That this is one of the greatest Difficulties that is to be met withal through∣out the whole Study of Antiquity.

Notes

• Euseb. Hist. Eccles. l. 5 c. 23, 24. p. 55. Cod. Graec.
• Cypr. ep. 71. & ep. 75. quae est Firmil.
• †

  Firmi. ep ad Cypr. quae est 75. inter epist. Cypr. Caeterum nos veritati & consuetudi∣nem jungi∣mus; & con∣suetudini Ro∣manorum, consuetudi∣nem, sed veritatis, op∣ponimus; ab initio hoc te∣nentes, quod à Christo, & ab Apostolis traditum est.
• Cypr. epist. de Anton.
• Pacian Paran. ad Poenit. T. 3. Bibl. PP. p. 71. Concil. Laodic. can. 59. in Cod. Eccles. univers. 163.
• †

  Concil. Car∣thag. III. can. 47.
• Vid. Pete•••• in Epiph. p. 359.
• †

  Can. Synod. Quinisex. Can. LV 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Iren. ap. Euseb. Hist. Ec∣cles. l. 5. cap. 26▪
• †

  Anastas. Biblioth. ad Can 6. Conc. 7. Gener. Nec te move at, si hanc definitionem minimè nos habemus: cum & earum nonnullas, quas inter Canones habemus, in auctoritatem non recipiamus; sicut quasdam ex Conciliis. Aliae nam{que} apud Graecos tantùm, aliae verò a∣pud certas tantùm provinci∣as in observantiam Ecclesia∣rum assumuntur: sicut Lao∣dicensis Concilii 16, & 17 Regulae, quae apud Graecos tantùm servantur: & Africani Concilii 6, & 8. capit••la, quae nulla provincia servare, nisi Africana, dignoscitur.
• Epiphan Haer. 59. Tom. 1.
• Hieron. ep. 28. ad Lucinum. Unaquaeque Provincia a∣bundet in sen∣su suo, & prae∣cepta majo∣rum leges A∣postolicas ar∣bitretur.