Concerning the Right Use of the Fathers in Controversies, Book 1 · Chapter 5

Concerning the Right Use of the Fathers in Controversies · Book 1 · Chapter 5

p. 69CHAP. V.

Reaſon V. That the Writings of the Fathers are hard to be underſtood, by reaſon of the Languages and Idioms they wrote in, the Manner of their Writing, which is for the moſt part incumbred with Figures, and Rhetorical Flouriſhes, and nice Logical Subtilties, and the like; and alſo by reaſon of the Terms, which they for the moſt part uſed in a far different ſenſe from what they now bear.

IF any Man, either by the light of his own proper Wit, or by the aſſiſtance and direction of ſome able and faithful hand, ſhall at length be able thereby, as by the help of the Clew the Poets ſpeak of, to winde himſelf happily out of theſe two Labyrinths, and to find any Pieces of the Ancients, that are not onelyonly Legitimate, but alſo entire, and uncorrupt; certainly that Man hath very good reaſon to rejoyce at his own good fortune, and to give God hearty thanks for it. For I muſt needs confeſs, that it is no very ſmall ſatisfaction to a Man, to have the opportunity of converſing with thoſe Illuſtrious Perſons of the Ages paſt, and to learn of them what their Opinions were, and to compare our own with theirs;

—Verſaſque audire, & reddere voces.

But yet this I dare confidently pronounce, That if he would know out of them what their Senſe and Opinion hath: truly been, touching the Differences now in agitation, he will find, that he is now but at the very beginning and entrance of his Buſineſs; and that there remain behind many more Difficulties to be overcome in his paſſage, than he hath yet grappled with. One of the two diſagreeing Parties, refuſing the Scriptures for the Judge of Controverſies, by reaſon of its Obſcurity, lays this p. 70for a Ground (and indeed rationally enough) that no obſcure Books are proper for the deciſion of Controverſies. Now I do not know, why a Man may not, with as much reaſon, ſay of the moſt of the Writings of the Fathers, as S.Hier. ep 139. ad Cypr. Plerumque nimium diſertis accidere ſolet ut major ſit intelligentiae d…fficultas in eorum explanationibus, quàm in iis quae explanare conantur. Hierome did of ſome certain Expoſitors of ſome parts of the Scrip…ures, That it was more trouble to underſtand Them well than thoſe very things which they took upon them to expound: that is to ſay, That it is much harder rightly to underſtand Them, than the Scriptures themſelves. For, that a Man may be able fully to underſtand them, it is in the firſt place neceſſary, that he have perfect and exact skill in thoſe Languages wh…rein they wrote; that is to ſay, in the Greek, and Latin, which are the Tongues that moſt of them wrote in. For, as for thoſe of the Fathers who have written either in Syriack, or Arabick, or Ethiopian, or the like Vulgar Tongues of their own; whoſe Writings perhaps would be as uſeful to us, in the diſcovery of the Opinions of the Ancient Church, as any others; we have not, that I know of, any of theſe Monuments now publickly to be ſeen abroad, but only ſome Tranſlations of them, in Greek, or in Latin: as namely, the Works of S. Ephraem (if at leaſt thoſe Books which go abroad under his Name, be truly his:) and the Comment. de Paradiſo of Moſes Bar-Cephas, tranſlated into Latin by Maſius; and perhaps ſome few other the like. I know very well, that for the moſt part Men truſt to the Tranſlations of the Fathers, whether they be in Latin, or in the Vulgar Languages; and that the World is now come to that paſs, that People will not ſtick to take upon them to judge of the Greek Fathers, without having (at leaſt, that can be perceived out of their Writings) any competent knowledge of the Greek Tongue:Bellarmine. which cannot in my judgment, be accounted any thing leſs than a point of the higheſt boldneſs and unadviſedneſs that can be. The thing is clear enough of it ſelf, that to be able to reach the Conceptions and Senſe of a Man, eſpecially in Matters of Importance, it is moſt neceſſary that we underſtand the p. 71Language he delivers himſelf in, his Terms, and the manner of their coherence; there being in every particular Language a certain peculiar Force, and Power of Significancy, which can very hardly be ſo preſerved in a Tranſlation, but that it will loſe in the paſſage ſomething of its natural Luſtre and Vigour, how knowing, able, and faithful ſoever the Interpreter be. But this, which is very uſeful indeed in all other caſes, is moſt neceſſary in this particular Buſineſs we have now in hand; by reaſon of the little care and fidelity that we find in the Tranſlations of the greateſt part of the Interpreters of the Fathers, whether Ancient, or Modern. We have before ſeen how Ruffinus, and even S. Hierome himſelf too, have laid about them, in this particular; and, long after them, Anaſtaſius alſo, in his Tranſlation of the VII Council; who notwithſtanding, in his Preface to the VIII, gives us this for a moſt Infallible Rule; namely, That whatſoever is found in his Tranſlation, is True, and Legitimate; and on the contrary, whatſoever the Greeks have ſaid, either more or leſs, is ſuppoſitious and forged. If all the other Interpreters of the Councils and Fathers, had been Men of the ſame Temper that Anaſtaſius here would have us believe him to have been of, we might then indeed very well lay by the Greek Text, and content our ſelves with ſuch dull Latin as he hath furniſhed us with in his Tranſlation: But the miſchief of it is, that all the World doth not believe this Teſtimony which he hath given of himſelf; and that, although he hath ſuch a ſpecial gift in valuing his own Tranſlation above the Original, yet this will hardly ever be allowed to the reſt of Tranſlators, eſpecially the Modern; who having been Men that have been for the moſt part carried away with their aff…ction to their own Party, he muſt needs be a very weak Man, that ſhould truſt to them in this caſe, and relie upon what they ſay. Whoſoever hath yet a mind to be further ſatisfied how far theſe Mens Tranſlations are to be truſted, let him but take the pains to compare the Greek Preface p. 72to Origen's Books againſt Celſus, with the Latin Tranſlation of Chriſtophorus Perſona; and, if he pleaſe, he may do well to run over ſome part of the Books themſelves: and if he hath a mind to ſacrifice himſelf to the Laughter of the Proteſtants, let him but produce them, upon the honeſt word of this truſty Trucheman, this Paſſage out of the Fifth Book, for the Invocation of Angels; We ought to ſend up our Vows, and all our Prayers, and Thanksgivings to God, Origen, Chriſtoph Perſ…na, lib. 5. contr. Celſum Vota namque & preces omnes, & gratiarum inſuper actiones ad Deum, ſunt per Angelum tranſmittenda. qui per Pontificem, & vivens verbum, & Deum, Angelis praefectus eſt caeteris. Orig. contr. Celſ. l 5 p. 239. foreign.by the Angel, who hath been ſet over the reſt, by him …ho is the Biſhop, the Living Word, and God: In which words he ſeems to intimate, That Jeſus Chriſt hath appointed ſome one of the Angels to hear our Prayers; and, that by him we ought to preſent them to God. Whereas Origen ſays the clean contrary; namely, That we ought to ſend up to God, who is above all things, every of our Demands, Prayers, and Requeſts, by the great High-Prieſt, the Living Word, and God, who is above all the Angels. You have a ſufficient diſcovery alſo of the Affections of Tranſlators, who many times make their Authors ſpeak more than they meant, in Jo. Chriſtophorſon's Tranſlation of the Eccleſiaſtical Hiſtorians; as likewiſe in moſt of the Tranſlators of theſe later Times, excepting only ſome very few of the more moderate ſort. But we ſhall not need to inſiſt any longer on this Particular, which hath been ſufficiently proved already, by the ſeveral Parties of both Sides, diſcovering the falſeneſs of their Adverſaries Tranſlations; as every Man muſt needs know, that is any whit converſant in theſe kind of Writings; where you ſhall meet with nothing more frequent, than theſe mutual Reprehenſions of each other. Now in the midſt of ſuch diſtraction, and contrariety of Judgments, how can a Man poſſibly aſſure himſelf, that he hath the true ſenſe and meaning of the Fathers, unleſs he hear them ſpeak in their own Language, and have it from their own mouth? p. 73I ſhall here lay down then for a moſt ſure Ground, and undeniable Maxime, That to be able rightly to apprehend the Judgment and Senſe of the Fathers, it is neceſſary that we firſt underſtand the Language they write in; and that too, not ſlightly, and ſuperficially; but exactly, and fully: there being in all Languages certain peculiar Terms, and Idioms, familiarly uſed by the L…arned, which no Man ſhall ever be able to underſtand throughly and clearly, that hath but a ſuperficial knowledge of the ſaid Languages, and hath not dived even to the depth and very bottom of them. If you would ſee how neceſſary the knowledge of an Authors Language is, and how prejud…cial the want of it; do but turn to that Paſſage of Theodoret, Theod. Dial. 2.where ſpeaking of the Euchariſt, he ſaith thus; foreign. The Proteſtants, and all their Adv…r…ries (before Cardinal Perron) interpret this place thus; The Myſtical Symbols, after Conſecration, do not leave their proper Nature: for they continue in their firſt Subſtance, Figure, and Form. Now what can be ſaid more expreſly againſt Tranſubſtantiation? But yet the above-named Cardinal, having it ſeems conſulted thoſe old Friends of his among the Grammarians, who had heretofore taught him that foreign ſignified to ſmoak or evaporate, Perron. Repl p. …09. Anſw. to the 2 Inſtit. where he takes this word to ſignifie, To ſume; whereas the true ſignification is, To pollute, on defile.will needs perſwade us, that this Paſſage is to be interpreted otherwiſe; namely, That the Signs in the Euchariſt continue in the figure and form of their firſt Subſtance: which would be tacitely and indirectly to allow Tranſubſtantiation. Now it is true, that this Expoſition is contrary not onelyonly to the Deſign and purpoſe of the Author, but to the uſual way of ſpeaking alſo among the Greeks. But, in caſe you had not exact skill in the Language, how ſhould you be able to judge of this Interpretation? eſpecially ſeeing it put upon you with ſo much confidence, and unparallel'd boldneſs, according to the ordinary cuſtom of this Doctor, who never affirms or recommends p. 74any thing to us more confidently, than when it is moſt doubtful and uncertain. It is out of the ſame rare and unheard of Grammar, that the ſaid Cardinal hath elſewhere taken upon him to give us that notable Corr…ction of his, of the Inſcription of an Epiſtle written by the Emperour Conſtantine, to Miltia…es Biſhop of Rome, Euſeb. l. 10. c. 5. Hiſt. Eccl. foreign. Perron in his Repl. ſaith, we ought to read it thus; foreign. But it ſeems more probable that we ſhould read, foreign, and to Merocles, wh… was at that time Biſhop of Millane, as is obſerved by Optatus, lib. 1. pag. 334.ſet down in the Tenth Bo…k of Euſebius his Eccleſiaſtical Hiſtory, reading it thus: Conſtantinus Auguſtus, to Miltiades Biſhop of the Romans (wiſheth long time) or long opportunity:) whereas all Copies, both Manuſcript, and Printed, have it, Conſtantinus Auguſtus, to Miltiades Biſhop of the Romans, and to Mark: fearing, I ſuppoſe, leſt ſome might accuſe the Emperour of not underſtanding himſelf aright, in making this Mark here Companion to the Pope, who in all things ought to march without a Copeſmate. I ſhould never have done, if I ſhould but go about to ſet down all thoſe other Paſſages, in which he hath uſed the ſame Arts, in wreſting the words of the Ancients to a wrong ſenſe, which otherwiſe would ſeem to make for the Proteſtants: whence it may plainly appear, how neceſſary the knowledge of the Languages is, for the right underſtanding of the Senſe of the Fathers. So that in my judgment, the Reſult of all this will clearly be, that as we have before ſaid, it is a difficult thing to come to the right underſtanding of them. For, who knows not what pains it will coſt a Man to attain to a perfect knowledge of theſe two Tongues? what Parts are neceſſarily required in this caſe? A happy Memory, a lively Conceit, good bringing up, continual pains-taking, much and diligent Reading, and the like; all which things do very rarely meet in any one Perſon. But yet the truth of this Aſſertion of ours is clearly proved alſo, by the continual Debates and Diſputes of thoſe, who though they have referred the Judgment of their Differences to the Deciſion p. 75of the Fathers, …o yet no…thſtanding ſtill implead each other at their B…, and cannot poſſibly be brought to any Agreement …. Many of the Writers of the Church of R…me obj…ct …gainſt the Proteſtants, as an Argument of the obſcu…y of the Scriptures, the Controverſies that are be…x… themſelves and the Lutherans, againſt the Calviniſts touching the Euchariſt; and of the Calviniſts againſt the Lutherans, and the Arminians, in the Point of Predeſtina…ion. If this Argument of theirs be of any force at all, who ſees not that it clearly proves that which we maintain in this particular? For, the Greeks and the Latius, who both of them make profeſſion of ſubmitting themſelves to the Authority of the Fathers, and to plead all their Cauſes before them, have not as yet been able to come to any Agreement. Do but obſerve the Paſſages betwixt theſe two, at the Council of Florence, Conc. Flor. Seſſ. 5. de Decreto qu…dam Concil. Eph. Act. 6. Seſſ. 11, & 12.Acts 6where the ſtrongeſt and ableſt Champions on both Sides were brought into the Liſts, how they wrangled out whole Seſſions, about the Expoſition of a certain ſhort Paſſage in the Council at Epheſus; and ſome other the like out of Epiphanius ††Concil. Flor. Seſſ. 18, 20, & 21., S. Baſil **Concil. Flor. Seſſ. 21., and others: and how, after all their Diſputes, how clearly and powerfully ſoever each Party made their vaunts the Buſineſs was carried on their Side, they have yet left us the Senſe of the Fathers much more dark and obſcure than it was before; their Conteſtations having but rendred the Buſineſs much more perplexed; each Side having indeed very much appearance of Reaſon, in what they urge againſt their Adverſaries; but very little ſolidity in what they have ſaid ſeverally for themſelves. Certainly the Latins, who are thought to have had the better Cauſe of the two,Ibid. loc. Baſil. foreign and who, upon a certain Paſſage of S. Baſil, alledged by themſelves, triumphed as if they had got the day, baffling and affronting the Greeks in a very diſdainful manner, and giving them very harſh Language alſo, uſed notwithſtanding ſuch an odd kind of Logick to perſwade the receiving of the Expoſition which they gave, p. 76as that even at this day,Baſil. in Orat. in Sacr. Baptiſ. p. 511. Tom. 1. Edit. Pariſ apud Michael. Sonnium anno 1618. in the laſt Edition of S. Baſil's Works, Printed at Paris, and Reviſed by Fronto Ducaeus, the Latin Tranſlation follows, in this Particular, not their Expoſition, but that of the Greek Schiſmaticks. And ſome of the Proteſtants having alſo had the ſame ſucceſs in ſome particular Points controverted betwixt themſelves, it lies open to every Mans obſervation, how much obſcurity there is found in the Paſſages cited by both Sides.Tertul. contr. Marc. l. 4. c. 40. Acceptum panem, & diſtributum diſcipulis, corpus ſuum illum fecit, Hoc eſt corpus meum, dicendo, id eſt, Figura Corporis mei. Aug. contr. Adimant. c 12 Non enim Dominus dubitavit dicere, Hoc eſt corpus meum, cum ſignum daret corporis ſui. If Tertullian was of the Opinion of the Church of Rome, in the Point concerning the Euchariſt, what could he have uttered more dark and obſcure, than this Paſſage is of his, in his Fourth Book againſt Marcion: Chriſt having taken Bread, and diſtributed it to his Diſciples, made it his Body, in ſaying, This is my Body; that is, to ſay, The Figure of my Body? If S. Auguſtine held Tranſubſtantiation, what can the meaning be of theſe words of his; The Lord ſtuck not to ſay, This is my Body, when he delivered onelyonly the Sign of his Body? If theſe Paſſages, and an infinite number of the like, do really and truly mean that which Cardinal Perron pretends they do, then was there never any thing of obſcurity either in the Riddles of the Theban Sphinx, or in the Oracles of the Sibyls. If you look on the other ſide, you ſhall meet with ſome other Paſſages in the Fathers, which ſeem to ſpeak pointblank againſt the Proteſtants: as for example; where they ſay expreſly, That the Bread changeth its nature; and, That, by the Almighty Power of God, it becomes the Fleſh of the Word: and the like. And ſo in all the Controverſies betwixt them, they produce ſuch Paſſages as theſe, both on the one ſide, and on the other: ſome whereof ſeem to be irreconcileable to the Senſe of the Church of Rome, and ſome other, to the Senſe of their Adverſaries. If Cardinal Perron, and thoſe other ſubſime Wits of both Parties, can have the confidence to affirm, that they find no difficulty at all in theſe Particulars, we muſt needs think, that either they ſpeak this but out of a Bravado, ſetting a good face upon a bad matter; or elſe, that both the p. 77Wits; and Eye-ſight of all the reſt of the World are marvelous dull, and feeble, in finding nothing but Darkneſs there, where theſe Men ſee nothing but Light. But yet for all this, if there be not obſcurity in theſe Writings of the Fathers, and that very much too; how comes it to paſs that even theſe very Men find themſelves ever and anon ſo tormented to find out the meaning of them? How comes it to paſs, that they are fain to uſe ſo many words, and make tryal of ſo many tricks, and devices for the clearing of them? Whence proceeds it, that ſo often, for fear of not being able to ſatisfie their Readers, they are forced to cry down either the Authors, or the Pieces, out of which their Adverſaries produce their Teſtimonies? What ſtrange Sentences, and Paſſages of Authors are thoſe, that require more time, and trouble in the clearing Them, than in deciding the Controverſie it ſelf; and which multiply Differences, rather than determine them; oftentimes ſerving as a Covert, and retreating-place to both Parties? The ſenſe, and meaning of theſe words is debated; This is my Body. For the explaining of them, there is brought this Paſſage, out of Tertullian; and that other, out of S. Auguſtine. Now I would have any Man ſpeak in his conſcience, what he thinks; whether or not theſe words are not as clear, or clearer, than thoſe Paſſages which they alledge out of theſe Fathers, as they are explained by the different Parties. I deſire, Reader, no other judge than thy ſelf, whoſoever thou art; only provided, that thou wilt but vouchſafe to read, and examine that which is now ſaid upon theſe places, and withal conſider the ſtrange Turnings and Windings-about, that they make us take, to bring us to the right ſenſe and meaning of them. In a word, if the moſt able Men that are, did not find themſelves extreamly puzled, and perplexed, in diſtinguiſhing the Legitimate Writings of the Fathers from the Spurious; it is not likely, that the Cenſors of the Low-Countries, who are all choice, pickt Men, ſhould be forced to ſhew us ſo ill p. 78an Example of finding a way to help our ſelves,Ind. Exp. Belg. in Bertr. Plurimos in C…tholicis veteribus errores excogitato commento perſaepè negamus, & commodum iis ſenſum affingimus, dum opponuntur In diſputationibus, aut in confilctibus cum adverſariis. when the Authority of the Ancients is ſtrongly preſſed againſt us by our Adverſaries, as they do, in excuſing the expreſſions of the Fathers ſometimes, by ſome handſoml… contrived invention, and imputting ſome convenient probable ſenſe upon them. That which hath been ſaid, I am confident is ſufficient to convince any reaſonable Man of the Truth of this Aſſertion of ours; namely, that it is a very hard matter to underſtand the ſenſe and opinions of the Fathers by their Books. But, that we may leave no doubt behind us. let us briefly conſider ſome few of the principal Cauſes of this Difficulty. Certainly the Fathers, having been Wiſe Men, all of them both ſpoke, and wrote, to be underſtood; inſomuch that, having both the will, and the ability to do it, it ſeemeth very ſtrange, that they ſhould not be able to attain to the end they aimed at. But we muſt here call to mind, what we have ſaid before; namely, that theſe Controverſies of ours being not in their time yet ſprung up; they had no occaſion, neither was it any of their deſign, either to ſpeak, or write any thing of them. For theſe Sages ſtirred up as few doubts, in matters of Religion, as they could: Beſides that their times furniſhed them with ſufficient matter of Diſputes, in Points which were then in agitation; without ſo much as thinking of Ours, now on foot. And they have very clearly delivered their ſenſe, in all thoſe Controverſi…s, which they have handled. Even Tertullian himſelf, who is the moſt obſcure amongſt them all, hath notwithſtanding delivered himſelf ſo clearly, in the debates betwixt him and Marcion, and others, that there is no place left for a Man to doubt, what his opinions were, in the points debated of. I am therefore fully perſwaded, that if they had lived in theſe times, or that the preſent Controverſies had been agitated in their times, they would have delivered their judgment upon them very plainly, and expreſly. But ſeeing they have not touched upon them, but only by the By; and as they c…me accidentally p. 79into their way, rather than upon any ſet purpoſe; we are not to think it ſtrange, if we find them not to have ſpoken out, and given their ſenſe clearly, as to theſe Debates of ours. For as any Man may eaſily obſerve in the ordinary courſe of things, thoſe things that happen without deſign, are never clear; and full, but ambiguous, and doubtful; and oftentimes alſo contrary perhaps, either to the ſenſe, or the affection of the perſon from whom they proceeded. Thus before the ſpringing up of that pernicious doctrine of Arius, who ſo much troubled the Ancient Church; there wa… very little ſaid, of the Eternity of the Divine Nature of Jeſus Chriſt: or if the Fathers ſaid any thing at all of it, it was only in paſſage, and by the By, and not by deſign: and hence it is alſo, that what they have delivered in this particular, is as obſcure, and hard to be rightly underſtood, as thoſe other Paſſages of theirs, that relate to our preſent Controverſies. Do but explain the meaning a little, if you can, of this paſſage of Juſtin Martyr, in his Treatiſe againſt Tryphon; wher… he ſaith, that,††Juſt. contr Tryph. p. …83. & 356. Edit. Pariſ. 1615. The God which appeared to Moſes, and to the Patriar…hs, was the Son, and not the Father: for as much as the Father is not capable of Local Motion, neither can properly be ſaid to aſcend, or deſcend: and, that**Ibid. p. 357. foreign. &c. No Man ever ſaw the Father but only heard his Son, and his Angel; who is alſo God, by the will of the Father. Which words of his cannot be very well explained, without allowing a difference of Nature, in the Father and the Son; which were to eſtabliſh Arianiſme. Do but obſerve, what Tertullian alſo …ays, in this particular; namely,††Tertul. lib. 2. co…tr. Marc. c. 27. Quem ex ſemetipſo proferendo, Filium fecit. That the Father, bringing him forth out of himſelf, made his Son: and,**Id. l. cont. Prax. cap. 9. & paſſim in eo opere. Pater tota Subſtantia eſt, Filius verò derivatio torius, & portio. That the Father is the Whole Subſtance, and the Son, a Portion, and a Derivation of that Whole: and many other the like Paſſages, which you meet with here and there in that excellent Piece of his, written againſt p. 80Praxeas, which will hardly be reconciled to any good conſtruction. In like manner doth Dionyſius Alexandrinus call the Son,††Dion. Alex. apud Athanaſ. ep. de fide Dion. Alex. Vide & Baſil ep. 51. T. 2. p. 802. foreign. Athan ep. de Syn. Arim. & Seleu. Vide & Hilar. de Syn. Octoginta Epiſcopi olim reſpu erunt foreign. The Work or Workmanſhip of the Father: which are the very Terms that were ſo much quarrelled at in Arius. And the LXXX. Fathers, who condemned Paulus Samoſatenus, Biſhop of Antioch, ſaid expreſly, That the Son is not of the ſame eſſence with the Father: that is to ſay, they in expreſs Terms denied the foreign, or Conſubſtantiality of the Son, which was afterwards eſtabliſhed in the Council of Nice. It were no very hard matter to make good this Obſervation, in reference to all the other Diſputes that have ariſen in the Church, againſt Macedonius, Pelagius, Neſtorius, Eutyches, and the Monothelites; to wit, that the Fathers have ſpoken very obſcurely of theſe matters, before the Controverſies were ſtarted; as perſons that ſpoke accidentally only thereof, and not of ſet purpoſe. It is now a good while ſince, that S.††Hier. Apol. 2. contr Ruff. Vel certe antequam in Alexandria, quaſi Daemonium meridianum Arius naſceretur, innocenter quaedam, & minus caute locuti ſunt, & quae non poſſint perverſorum hominum calumniam declinare. Hierome ſaid, That before that Arius, that Impudent Devil, appeared in the World, the Fathers had delivered many things Innocently, and without taking ſo much heed to their words, as they might have done; and indeed ſome things, that can hardly eſcape the Cavils of wrangling ſpirits. And this hath alſo been obſerved by ſome of the moſt learned among the Moderns; as namely, Cardinal††Perron. Repl. Obſ. 4. c. 5. Perron, and the Jeſuit **Dion Petau. in Panar, Epiph. …d Haer. 69. quae eſt Arian. Quod idem pleriſ que veterum Patrum, cùm in hoc negotio, (Trinitatis,) tum in aliis fidei Chriſtianae capitibus, uſu… venit, ut ante errorū at que haereſe…n quibus ea ſigilatim oppugnabantur originem nondū ſatis illuſtrata & patefacta rei veritate, quaedam ſcripris ſuis aſperſerint, quae cum Orthodoxae fidei regula minimè conſentiant.Petavius, a Man highly eſteemed by thoſe of his own Party; who writing upon Epiphanius, and endeavouring to clear Lucian the Martyr from the ſuſpicion of being an Arrian, and a Samoſatenian; ſaith, * That in this Queſtion touching the Trinity, as alſo in divers others, it hath ſo fallen out, that moſt of the Ancient Fathers, who wrote before the ſpringing up of thoſe particular Hereſies in the Church, have in their. Writings let fall here and there ſuch things, as are not very conſonant to the p. 81Rule of the Orthodox Faith. Since therefore they have done thus in other Points; what marvel is it if they have likewiſe done the ſame in theſe particular Controverſies at this day debated amongſt us? and that, having lived ſo long before that the greateſt part of theſe Controverſies were ſtarted, they have ſpoken to them ſo obſcurely, doubtfully, and confuſedly. For my part I think, it would have been the greater wonder of the two, if they had done otherwiſe, and ſhall account it as a very great ſigne of Forgery, in any Piece which is attributed to Antiquity, when ever I find it treating expreſly, and clearly of theſe Points, and as they are now adays diſcourſed of. Do but compare the expreſſions of the moſt Ancient Fathers, touching the Divinity, and Eternity of the Son of God, with their expreſſions touching the Nature of the Euchariſt; and certainly you will find, that the one are not more wide of the Truth at this day profeſſed, touching this laſt Point; than the other were from the Doctrine long ſince declared in the Council of Nice. The Council of Nice expreſly, and poſitively declared, That the Son is Conſubſtantial with the Father: the Council of Antioch had before denied this. Whether the Fathers therefore affirm, or deny, that the Euchariſt is really the Body of Chriſt, they will not however therein contradict thy opinion, whoſoever thou art, whether Romaniſt, or Proteſtant, any more, than the Fathers of the Council of Antioch ſeem to have contradicted thoſe of the Council of Nice. We may add hereto, that as the Arians ought not in reaſon to have alledged, in juſtification of their opinion, any ſuch Paſſages of the Ancient Fathers, as had innocently, in paſſage only, and in diſcourſing on other ſubjects, without any thought of this opinion of theirs, fallen from them, ſo neither to ſay truth, is there any reaſon, that either Thou, or I, ſhould produce, as Definitive Sentences upon our preſent Controverſies, which have been ſtarted but of late years, any ſuch Paſſages of the Fathers as were written by them, in treating p. 82of other matters, many Ages before the breaking forth of our Differences, whereof they never had the leaſt, thought; and concerning which they have confequently delivered themſelves very diverſly, and obſcurely, and ſometimes alſo ſeemingly contradicting themſelves. And as we find, that ſome of the Faithful Chriſtians, who lived after theſe Primitive Fathers, have endeavoured to reconcile their ſayings to the Truth which they profeſſed; as Athanaſius hath done in ſome Paſſages of Dionyſius Alexandrinus, Athan. ep. de fid. Dionyſ. Alex. & ep. de Syn. Arim. & Seleuc. ubi ſupra.and of the Fathers of the Council of Antioch; in like manner ought we to uſe our utmoſt endeavour to make a handſome interpretation of all ſuch paſſages in the Writings of theſe Men, and the like as ſeem to claſh with the true Orthodox Belief, touching the Euchariſt, and the like other Points: and withal not accounting it any great wonder, if we ſometimes chance to meet with Paſſages, which ſeem to be utterly inexplicable. For it may ſo fall out, that they may be really ſo; ſeeing it is very poſſible, that in the Points touching the Perſon, and the Natures of the Son of God, ſome ſuch expreſſions may have fallen from them; as is very well known to thoſe, who are verſed in their Writings. Poſſibly alſo we may meet with ſome Paſſages of theirs, which though they may be explicable in themſelves, may notwithſtanding appear to us to be Indiſſoluble; by reaſon perhaps of our wanting ſome one of thoſe Circumſtances, which are neceſſarily requiſite for the enlightning, and clearing the ſame: as for example, when we are ignorant of the ſcope and drift of the Author, and of the Connexion and Dependencies of his Diſcourſe, and other the like particulars, which are requiſite for the penetrating into the ſenſe of all ſorts of Writers. For it is with Mens words, as it is with P…eces of Picture: they muſt have their proper Light, to ſhew, themſelves according to the meaning and intention of the Author: and according to the difference of the Lights we ſee them by, they alſo have a different appearance. As for example, if any one p. 83ſhould now …, alone, and barely, without reference to the reſt of the Diſcourſe, and hiſtory of its Author, this ſhort Paſſage of Dionyſius Alexandrinus, where he calls the Son of God, foreign, The Workmanſhip, or Manufacture of the Father; foreign.and adds certain other very ſhange Terms alſo touching this particular; (as we daily ſee, the cuſtome of ſome is, in the buſineſs of our preſent Controverſies, to produce the like ſhreds, and little ſhort Paſſages; ſevered from the main Body of the Diſcourſe whereof they are a part;) which of us, how able ſo ever he be, could poſſibly imagine …ny thing e…ſe, but that this is an abſolute … expreſſion, and ſuch as cannot be interpreted to any other ſenſe? And yet Athanaſius, in the places before cited, makes it plainly appear that it is not ſo; and by the advantage of thoſe through Lights which he had in the Subject there treated of by the Author, he demonſtrates unto us, that this expreſſion of Dionyſtus, how ſtrange ſoever it appear, hath notwithſtanding a good, and allowable ſenſe in that place. And that we may be able more fully to apprehend the truth of this our Aſſertion, we ſhall in the next place take into conſideration ſome other cauſes of the obſcurity of the Fathers: among which I ſhall rank in the firſt place, their having ſometimes purpoſely, and upon Deſign, endeavoured either wholly to conceal their Conceptions from us; or at leaſt to lay them down, not naked, and open, but as it were with a Curtain (and that ſometimes a very thick one too) drawn over them; to the end that none but thoſe of the quickeſt, and moſt piercing eyes ſhould be able to penetrate into them: ſome of their Meditations having been ſuch, as they themſelves accounted either leſs uſeful, or elſe perhaps ſuch as it was not ſo ſafe to commit to weak, vulgar ſpirits. Whether this practice of theirs were raiſed upon good grounds, or not, I ſhall not here ſtand to examine: it is ſufficient for me to ſhew, that it was uſual with them, as may appear, p. 84among the reſt,Clem. Alex. Strom 1. foreign, &c. foreign out of Clement Alexandrinus, about the beginning of his Stromateis, where giving an account of the Deſign of his Book, he ſaith that, He had paſſed over ſome things in ſilence; fearing to write that which he made ſome ſimple even to ſpeak of; not that he envied his Readers any thing, but fearing rather leſt they might happily, out of a miſunderſtanding of them, fall into errour; and ſo he might ſeem to have put a Sword into the hand of a Child. He adds further, That he had handled ſomethings clearly, and ſome other obſcurely; laying the one open to our view, but wrapping up the other in Riddles. But that which makes moſt to our preſent purpoſe, is, that they are known to have taken this courſe particularly in ſome certain of thoſe Points which are now controverted amongſt us; as namely, in that touching the Sacraments of the Church. For as they celebrated their holy Myſteries in ſecret, and apart by themſelves, not admitting either the Pagans,Caſſand. in Liturg. c. 26. or the Catechumeni, nor yet (as ſome aſſure us) any perſon whatſoever, ſave only the Communicants, to the ſight of them; in like manner alſo in their Writings, eſpecially in thoſe that were to be read openly to the people in their publick Aſſemblies, they never ſpake but very obſcurely, and darkly, as hath been obſerved, in Point of the Euchariſt, by Cardinal Perron, and by Caſaubon, Caſaub. in Baſon. exercit. 16.Petavius, and others, in the Points of Baptiſm, Confirmation, and other holy Ceremonies of the Chriſtians. Do but obſerve, how wary Theodoret, Epiphanius, and other of the Ancient Writers are, in naming the matter of the Euchariſt, deſcribing it in general terms only, and ſuch as they only could underſtand, who had been formerly partakers of that holy Sacrament. I ſhall not here take upon me to examine the end which they propoſed to themſelves in ſo doing; which ſeems to have been, to beget in the minds of the Catechumeni a greater reverence, and eſteem of the Sacraments, and withal a p. 85more earneſt and eager deſire to be admitted to partake of them: fearing, leſt haply the laying open, and diſcourſing plainly of the Matter and Manner of Celebration of the Sacraments, might ſomething take off from one of theſe two Affections in them. Seeing therefore that not only in this, but in divers other Particulars alſo, they have purpoſely, and upon deſign, concealed their Senſe and Opinions from us; we ought not to account it ſo ſtrange a matter, if we many times find their Expreſſions to be obſcure, and (which is a conſequence of obſcurity) if they ſometimes alſo ſeem to claſh, and contradict one another. And indeed it were more to be wondred at, if theſe Men, who were for the moſt part able, learned Men, having a purpoſe of writing obſcurely on theſe Points, ſhould yet have left us their Opinions clearly and plainly delivered in their Writings. But there is more in it yet than ſo; for ſometimes alſo, even where they had no purpoſe of being ſo, they yet are very obſcure; and ſometimes again the little Converſation they have had with thoſe Arts which are requiſite for the poliſhing of Language, was the cauſe of their not expreſſing themſelves ſo clearly: and ſometimes perhaps their Genius, and natural Diſpoſition might be the reaſon hereof; all their Study and Induſtry they could take, not being able to correct this natural defect in them. I believe we may very ſafely reckon Epiphanius in the firſt Rank of theſe kind of Writers; who was indeed a good and holy Man, but yet had been very little converſant in the Arts, either of Rhetorick, or Grammar; as appeareth ſufficiently out of his Writings, where you ſhall often find him failing, not only in the clearneſs of his Expreſſions, and the courſe and fit contrivance of his Periods, but alſo even in the Order and Method, which is the true Light of all Diſcourſe: which Defects muſt neceſſarily be the cauſe of much obſcurity in very many Places; as indeed is much complained of by the Interpreters of this Father. Others perhaps there have been, who have endeavoured to poliſh p. 86their Language by Arts, who yet have not been able to compaſs their deſire, whether it were, becauſe they began too late; or elſe perhaps through the dulneſs of their Wit, and want of Capacity, as we ſee, all Natures are not capable of receiving all Forms, what pains and induſtry ſoever they take, for the making ſuch Impreſſions. In this number you may reckon that Victorinus, of whom S. Hierome gives this ſo favourable Teſtimony,Hier. ep. 84. ad Magn. Victorino Martyri in libris ſuis licet deſit eruditio, tamen non deeſt eruditionis voluntas. ſaying, That though indeed he wanted Learning, he wanted not a deſire and good will to Learning. Such another alſo was Ruffinus, whoſe Language and Expreſſions the ſame great Cenſor of the Ancients ſo ſharply reproveth, noting in him very many Improprieties of Speech, and other abſurdities: **In Apol 1. in Ruff▪ & Apol. 2. & Apol. ad Ruff.and yet, for all this, he would not be taken off from his ſcribling humour; and which is more, he did not want thoſe who admired him too: it being commonly obſerved, That thoſe who wrote moſt in any Age, were not always the ableſt Men; this Itch reigning rather in the ignorant, than in the other. Photius in his Bibliotheca hath noted the like defects in ſome of his Greek Writers. But yet this Obſcurity in the Fathers hath proceeded, not from their Ignorance, but rather from their great Learning. For, thoſe among them who were furniſhed with all manner of Secular Learning, and had been trained up from their Infancy in the Eloquence and Knowledge of the Greeks, could not but retain this Tincture, and ſometimes alſo had their flyings out, and made ſhew of this their Treaſury; by this means mixing with the Chriſtian Philoſophy many exotick Words, Cuſtoms, and Diſcourſes: which Mixture, though it give indeed much delight to the Learned, yet it muſt neceſſarily render the ſenſe of theſe Authors the more dark and perplexed. What can you name me more mixed, or fuller of variety, than Clemens Alexandrinus his Stromata, as he calls them, and his other Works; which are throughout interlaced with Hiſtorical Alluſions, Opinions, Sentences, and Proverbs, out of all ſorts of Writers, both Sacred and Profane; being p. 87here heightned with rich, lightſom Colours, there ſhaded with Darkneſs; in ſuch ſort, as that it is a vain thing for an ignorant Perſon to hope ever to reach his meaning? What ſhall I ſay of Tertullian, who, beſides that natural harſhneſs and roughneſs which you meet with in him throughout, and that Carthaginian Spirit and Genius which is common to him with the reſt of the African Writers, hath yet ſhadowed and overcaſt his Conceptions with ſo much Learning, and with ſo many new Terms and Paſſages out of the Law, and with ſuch variety of Alluſions, Subtilties, and nice Points, as that the greateſt ſtock both of Learning and Attention that you can bring with you, will be all little enough to fit you for a perfect underſtanding of him. I ſhall not here ſpeak any thing of S. Hilary, and the loftineſs of his Fancy, and the height of his Language, and that Cothurnus Gallicanus which S. Hierome hath noted in him, and ſome other of his Country-men. Neither ſhall I here take any notice of the Copiouſneſs of the Africans, nor of the ſubtilty of the Athenians, and of thoſe that had their Education among them; the conſideration of all which Particulars would afford matter for a juſt Tract. I ſhall only ſay in general, That whereas the manner of the Chriſtians Writing and expounding the Scriptures, was at firſt very plain, eaſie, and brief; it in a very ſhort time came to be changed, and to be clogg'd with Subtilties, and flouriſhes of Secular Learning; as Methodius in Epiphanius teſtifieth.**Method. apud Epiph. Haer. 64. foreign. The Doctors (ſaith he) no longer regarding an honeſt, plain, and ſolid way of teaching, began now to endeavour to pleaſe, and to be favourably received by their Auditors; juſt as Sophiſters are wont to do, who reckon their Labours rewarded by their Auditors applauding their Learning; ſelling themſelves at this ſo cheap a rate. For as for the Ancients, their Expoſitions were always very brief; their p. 88utmoſt ambition in thoſe days being, not to pleaſe, but to profit their Hearers. Gregory Nazianzen alſo very ſadly, and eloquently, as his manner is, complains of this. **Greg. Naz. Enc. Athan. foreign.There was a time (ſaith he) when our Affairs flouriſhed, and we were in a happy eſtate, when as this vain and wanton kind of Divinity, which is every where now in faſhion, together with all its Artifices and Delicacies of Language, was not at all admitted into the Sheepfolds of the Lord. In thoſe days, to hearken after, or to vent any Novelties or Curioſities in Divinity, was reckoned all one as to play the Jugler, and to ſhew Tricks of Leigerdemain, with cunning and nimble ſhiftings of Balls under a Cup, deceiving the Eyes of the Spectators; or elſe by delighting them with the various and effeminate Motions and Windings of a laſcivious Dance. On the contrary, rather a plain, maſculine, and free way of Diſcourſe was then accounted the moſt Pious. But now, ſince that the Pyrthonians, and thoſe of Sextus his Faction, together with the Tongue of Contradiction, have, like ſome grievous, malignant Diſeaſe, broken in upon our Churches; ſince that Babling is now allowed for Learning; and, as it is ſaid in the Acts, of the Athenians, ſince we ſpend our time in nothing elſe but in hearing or telling ſome new thing; O for ſome Jeremy, to bewail the Confuſion and Darkneſs we lie under; who might furniſh us, as that Prophet was only able to do, with Lamentations ſuitable to our Calamities! And certainly S. Hierome **Hieron. ep. 50. ad Pammach. & paſſim. ibid., in his Epiſtle to Pammachius, hath as good as ſaid, That even for his Writings alſo, it is neceſſary that the Reader be acquainted both with all the Sleights of Logick, and all the Flouriſhes and Heights of Rhetorick. p. 89Which cenſure of his reacheth alſo to the Writings of Origen, Methodius, Euſebius, Apollinaris, Tertullian, Cyprian, Minutius, Victorinus, Id. ibid.Lactantius, Hilary, and others; whom he affirmeth to have all obſerved the ſame method in their Writings. Now although any Rational Man muſt needs willingly grant me, that the Tranſlations of Terms and …igures, either in the Word only, or elſe in the Things themſelves, and ſuch other the like Ornaments of Rhetorick; as alſo the ſubtilties of Logick, and, in a word, all the Artifices in what other ſorts of Learning ſoever there are, muſt neceſſarily render any Diſcourſe the more obſcure and ſhaded: yet for the fuller clearing of this Point, I ſhall here add ſome few Proofs and Examples.Hier. ſup ep. 139. ad Cypr. S. Hierome declareth himſelf on our ſide ſufficiently, where he attributeth the cauſe of the obſcurity that is found in the Writings of ſome certain Authors, to their being too Learned and Eloquent. aaSixt. Senenſ. Biblioth. lib. 6. Annot. 152.Sixtus Senenſis obſerveth, That the Fathers have uttered many things in the heat of their Paſſion, which we are not to take in the ſtrict literal ſenſe. And Petavius hath of late alſo noted,bbPetav. Not. in Epiph. Multa ſunt à Sanctiſſimis Patribus, praeſertim que à Chryſoſtomo in Homiliis aſperſa, quae ſi ad exactae veritatis regulam accommodare volueris, boni ſenſus inania videbuntur. That the Fathers have let fall from them, up and down in their Homilies, very many things, which cannot be reconciled to any good ſenſe, if we ſhould examine them by the exact Rule of Truth. We both of us excuſe this in them oftentimes thus, by ſhewing that under ſo many Flowers and Leaves, wherewith they crown their Diſcourſes, they many times couch a quite different Senſe, from that which their Words in apperance ſeem to carry. Who hath not obſerved the ſtrange Hyperboles of S. Chyſoſtome, S. Hilary, S. Ambroſe, and the like? But that I may make it plainly and evidently appear unto you, how much theſe Ornaments do darken the clearneſs of the Senſe of an Author, I ſhall onelyonly here lay before you one Inſtance, taken from S. Hierome; Hier. ep. 21. ad Eustoch.who, writing to Euſtochium, giveth her an account, how that for his being too much addicted to the Study of Secular Learning, he was brought before the preſence of our Lord, and was there really with Stripes chaſtiſed for it. And think not p. 90(ſaith he) that this was any of thoſe drowſie Fancies, Ibid. Nec verò ſopor ille ſuerat, aut vana ſomnia, quibus ſaepè deludimur. Teſtis eſt Tribunal illud, an…e quod jacui; teſtis judicium triſte quod timui. Ita mihi nunquam contingat in talem incidere quaeſtionem! Liventes fateor habuiſſe me ſcapulas, plagas ſenſiſſe poſt ſomnum, & tanto dehinc …udio divina legiſſe, quanto non ante mortalia legeram.or vain Dreams, which ſometimes abuſe us. I call to witneſs hereof that Tribunal, before which I then lay, and that ſad Judgment which I was then in dread of. So may I never hereafter fall into the like danger, as this is true! I do aſſure you, that I found my Shoulders to be all over black and blue, with the ſtripes I then received, and which I afterwards felt when I awaked: So that I have ever ſince had a greater affection to the reading of Divine Books, than I ever before had to the ſtudy of Humane Learning. Now hearing him ſpeak thus, who would not believe this to be a true Story? and who would not be ready to underſtand this Narration in the literal ſenſe? And yet it appears plainly, from what he hath elſewhere confeſſed, that all this was but a meer Dream, and a Rhetorical piece of Artifice, frequently uſed by the Maſters in this Art; contrived only for the better and more powerful diverting Men from their too great affection to the Books of the Heathens. For, Ruffinus picking a quarrel with him for this, and objecting againſt him, That contrary to the Oath which he had before taken, he did notwithſtanding ſtill apply himſelf to the ſtudy of Pagan Learning: S. Hierome, after he had alledged many things to quit himſelf from this Accuſation,Ibid Audiat Prophetarum voces, ſomn…is non eſſe credendum; quia nec adulterii ſomnium ducit me ad Tartarum, nec corona Martyrii in Coelum levat. **Hier. Apol. adv. Ruffin. Haec dicerem, ſi quippiam vigilans promiſiſſem: Nunc autem, novum impudentiae genus, objicit mihi ſomnium meum.Thus you ſee (ſaith he) what I could have urged for my ſelf, had I promiſed any ſuch thing waking: But now do but take notice of this new and unheard of kind of impudence; He objects againſt me my very Dreams: And then preſently doth he refer him to the Words of the Prophets, ſaying, We muſt not take heed to Dreams; for neither doth an adulterous Dream caſt a Man into Hell, nor that of Martyrdom bring him to Heaven: And ſo he at laſt plainly ſays, That this Promiſe of his was made onelyonly in a Dream;Ibid. Tu à me ſomnii exigis ſponſionem. and that therefore conſequently it carried no obligation with it. And who knows but that the Life of Malchus, which p. 91he hath ſo delicately and artificially deſcribed unto us, and ſome other the like Pieces of his, and of ſome others, may be the like Eſſays of Wit? We ſee he doth not ſtick to confeſs, That the Life of Paulus Eremita was accounted for ſuch, by ſome of his back-friends:**Hier. in Vit. Hilarion. and it is very probable, that his 47… Epiſtle, which is ſo full of Learning and Eloquence, is but an Eſſay of the ſame nature; he having there fancied to himſelf a fit Subject only whereon to ſhew his own Eloquence, as the uſual manner of Orators is. Thus thou ſeeſt, Reader, how great darkneſs is caſt over the Writings of the Ancients by theſe Figures, and Flouriſhes of Rhetorick, and other Artifices of Humane Learning, which they ſo often and ſo over-licentiouſly uſe, at leaſt for our parts, who, to our great diſadvantage, find, that ſo many Ornaments and Embeliſhments, do rather diſguiſe and hide from us the bottom and depth of their Conceptions. Who ſhall aſſure us, that they have not made uſe of the ſame Arts in their Diſcourſes touching the Euchariſt, to advance the Dignity of the Divine Myſteries, and to increaſe the Peoples Devotion? as likewiſe touching the Power of the Prelates, to procure them the greater reſpect and obedience from their People? What probability is there that they would ſpare their Pencils, their Colours, their Shadows, and their Lights, in thoſe Points where this their Art might have been imployed to ſo good purpoſe? And to this place I ſhall refer thoſe other Cuſtoms of theirs, which are ſo frequent with them, of denying and affirming things as it were abſolutely; notwithſtanding the purpoſe and intent of their Diſcourſe be to deny or affirm them only by way of compariſon, and reference to ſome other things. Who could chuſe but think that S. Hierome was tainted with the Hereſie of Marcion, and of the Eneratites, hearing him ſo fiercely inveigh againſt Marriage, as he doth in his Books againſt Jovinian, and oftentimes in other places alſo? inſomuch that there have ſometimes fallen from him ſuch words as theſe: Seeing that in the uſe p. 92of the Woman there is always ſome Corruption; Hier. lib. 1. adverſ. Jovin. Si corruptio ad omnem coitum pertinet, incorruptio autem propriè caſtitatis eſt; praemia pudicitiae nuptiae poſſidere non poſſunt.and that Incorruption properly belongeth to Chaſtity; Marriage (ſaith he) cannot be accounted of ſo high eſteem as Chaſtity. And a little after: My opinion is, Ibid. Exiſtimo quòd qui uxorem habet, quandiu revertitur ad id ipſum ne tentet eum Satanas, in carne ſeminet, & non in Spiritu. Qui autem in carne ſeminat, (non ego, ſed Apoſtolus loquitur,) metit corruptionem.That he that hath a Wife, till ſuch time as he returneth to that paſs, as that Satan tempts him not, (that is to ſay, ſo long as he makes uſe of her, as of a Wife,) he ſowes in the Fleſh, and not in the Spirit. Now he that ſoweth in the Fleſh, (it is not I that ſay it, but the Apoſtle,) the ſame ſhall reap Corruption. Now theſe words, taken literally, condemn Marriage, and the uſe thereof, as defiling a Man, and depriving him of Bleſſed Immortality. Yet notwithſtanding, in his Epiſtle to Pammachius he informeth us,Id. ep. 50. ad Pammachium. That theſe Paſſages of his, and all other the like, are not to be underſtood as ſpoken poſitively and abſolutely, but only by way of compariſon; that is, he would be underſtood to ſay, That the Purity and Felicity of Virgins is ſuch, as that in compariſon of it, that of the Marriage-Bed is not at all to be mentioned. This Key is very neceſſary for the finding entrance into the Senſe of the Ancients: and the Fathers of the VII Council made very good uſe of it, in giving the Senſe of two or three Paſſages that were objected againſt them by the Iconoclaſts. Concil. VII. Act. 6. foreign.Acts 6The firſt was out of S. Chryſoſtome: Through the Scriptures we enjoy the preſence of the Saints, having the Images, not of their Bodies, but of their Souls. For, the things there ſpoken by them, are the Images of their Souls. Ibid. foreign.The ſecond was out of Amphilochius: Our care is, not to draw in Colours on Tables the Natural Faces of the Saints; (for we have no need of any ſuch thing) but rather to imitate their Life & Converſation, by following the Example of their Vertue. The third was out p. 93of Auſterius: Ibid. foreign.Draw not the Portraiture of Chriſt on thy garments; but rather beſtow upon the Poor the price that theſe expences would amount to. For as for him, it is ſufficient that he once humbled himſelf, in taking upon him our fleſh. Would not any man, that hears theſe words, believe theſe three Fathers to have been Iconoclaſts? I confeſs, I cannot ſee, what almoſt could have been ſaid more expreſly againſt Images: and yet the ſecond Council of Nice pretendeth,Concil VII ubi ſupra. * that theſe Fathers here ſpeak only by way of Compariſon; meaning to ſay no more, than that the Images of Jeſus Chriſt, and of the Saints, are much leſs profitable than the reading their Books, or the imitation of their Lives, or than Charity toward the Poor. I know very well, that it is no very eaſie matter, handſomly to apply this Anſwer to the words of theſe Fathers: However we may make this uſe of it; that ſeeing that the Council of Nice hath followed this Rule, it is an evident Argument to us, that the ſayings of the Fathers both may, and ought ſometimes to be taken in a quite different ſenſe from what they ſeem to bear: ſo that it will clearly follow from hence, that they are very hard to be underſtood. Conſider then with your ſelf, whether or no among the ſo many ſeveral Paſſages, as are brought on the one ſide, and on the other, touching the preſent Controverſies, there may not be very many of them, which are to be underſtood, as hath formerly been ſaid, by way of Compariſon only; that is to ſay, quite contrary to what they ſeem to ſay. Now as the Rhetorick uſed by the Fathers hath rendred their Diſcourſes made to the People full of obſcurity; in like manner hath their Logick ſown a thouſand Thorns, and Difficulties, throughout their Polemical Writings. For many times, while they are in the heat of their Diſputations, they have their mind ſo intent upon the preſent ſcope they drive at, as that having regard to nothing elſe, they let fall ſuch expreſſions, as look very ſtrangely, if they be conſidered p. 94in reference to ſome other Points of Chriſtian Religion. Sometimes alſo, whilſt they uſe their utmoſt endeavour to beat down one Errour, they ſeem to run into the contrary Error: in like manner as thoſe who would ſtreighten a crooked Plant, are wont to bow it as much the contrary way; that ſo having been worked out of its former bent, it may at length reſt in a middle poſture: which ſimilitude ††Theod Dial. 3. c. 30. foreign. Sic & Baſ. de Dion. Alex. ep. 41.Theodoret alſo maketh uſe of, upon this very ſubject. And in this manner alſo did Athanaſius explain thoſe words of Dionyſius Alexandrinus, which were urged againſt him by the Arrians, as ſeeming to make very much for them, as we have touched before. He wrote not this, (††A…han. Ep. de fid. Dion. Alex. foreign, &c. foreign Athanaſius anſwereth,) Poſitively, and with a purpoſe of giving an account of his Belief in theſe Words, but as being led on to utter them, by the occaſion, and the perſons he diſcourſed with. In like manner (ſaith he) as a Gardiner ordereth the ſame Trees in a different manner, according to the difference of the ſoil where they are. Neither may any one blame him, for lopping off ſome, and graffing others, for planting this, and plucking up that by the roots. On the contrary rather, whoever knows the reaſon of this, will admire the variety, and ſeveral ways of his induſtrious Proceeding. And then afterwards he ſaith, that**Athan Ibid. foreign. Dionyſius maintained thoſe Poſitions, upon occaſion of the Errour of certain Biſhops of Pentapolis, who maintained the opinion of Sabeliius; and that he did this, by Diſpenſation, as he there ſpeaks; that is to ſay, not poſitively and ſimply, but as in reference to ſuch a certain caſe only. Now no man ought ††Athan Ibid. foreign.ſaith he) p. 95to wreſt to the worſt ſenſe, thoſe things which are either ſaid, or done by Diſpenſation; or to interpret them as himſelf pleaſeth. And in another place he in the ſame manner explaineth the words of the Fathers of the Council of Antioch, who had denied the Conſubſtantiality of the Son; * ſhewing that their intention was, only to overthrow a Poſition which Paulus… Somoſ…enus had laid down; namely, that the Father, and the Son, were both one and the ſelf ſame Perſon, and had not any diſtinct ſubſiſtence. By this very Rule alſo doth S. Baſil interpret that ſaying of Gregonius Ne…eaeſarienſis, Baſil. Ep. 64 foreign.namely, That the Father and the Son are Two, according to our Apprehenſion only; Ibid. foreign, &c.but that in Hypoſtaſis they are but One: ſaying, That he ſpoke this, not Dogmatically, but only let it fall from him in the heat of Diſputation. Whence it appeareth, that in all ſuch Writings of the Fathers, the opinion which they oppugn, is the Rule and Meaſure of whatſoever they are to be underſtood therein either to affirm, or deny. This is that which varieth their ſenſe and meaning, though oftentimes expreſſed in the ſame manner, and with the very ſame words, with that of the Hereticks. When they diſpute againſt the Valentinians, or the Manichees; a man would then believe them to be Pelagians: and ſo likewiſe, when they are conteſting with the Pelagians, you would then imagine, that they defended the opinions of the Manichees. If they diſpute againſt Arius, you would think they favoured Sabellius▪ and again, when they oppoſe Sabellius, you would believe that they were Arians: as hath been obſerved by the Biſhop of**Corn. Muſſus Epiſc. Bipont. Comment. in ep. ad Rom. c. 5.Rom 5 Biponto, particularly in S. Auguſtine. The like practice to this, we may every day obſerve in our Preachers. When they preach againſt Covetouſneſs, they ſeem in a manner to cry up Prodigality: and if they declaim againſt Prodigality, they then ſeem to approve Covetouſneſs. Thus is it alſo with the Proteſtants: when they would overthrow thoſe empty Figures, which are fathered by p. 96their Adverſaries upon thoſe they call Sacramentarians, you would judge that they maintained the Reality of the Euchariſt, as the manner of ſpeaking is. And when they diſpute againſt Tranſubſtantiation, and the Real Preſence, you would then ſwear, that they defended the opinion of theſe very Sacramentarians. There is, amongſt Athanaſius his Works, a certain very learned, elegant, and acute Tract, wherein is debated, as ſtrongly as may be, that Point, touching the Diſtinction of the Two Natures in Jeſus Chriſt. T. 2. Oper. Athan. Par. impr. a…. 1627. foreign.Do but read what he there ſays, in the beginning of that Diſcourſe, and you will think it could not proceed from any but from Neſtorius his mouth. And yet you will perceive plainly by the laſt Chapter of the ſaid Book, that he was not any whit of his opinion. Now if by any misfortune it ſhould ſo have hapned, that this laſt Chapter had been loſt, Athanaſius muſt neceſſarily have been taken for a Neſtorian, by reaſon of the dangerous Expreſſions which he hath there made uſe of, being occaſioned thereunto through the heat of this Diſpute, which he maintained againſt the opinions of the Eutychians. And for the very ſame reaſon alſo, Julius Biſhop of Rome, ſeemeth to have favoured the contrary Errour, namely that of Eutyches, in that Epiſtle of his cited by Gennadius; which was indeed heretofore of good uſe, againſt the opinion of thoſe men, who maintained Two Perſons in Chriſt; but which††Gennad. in Catal. inter Op. Hier. Nunc autem pernicioſa probatur. Fomentum enim eſt Eutychianae & Timotheanae impietatis. now is found to be pernicious, (ſaith he) by fomenting the impieties of Eutyches and Timotheus: Which hath given occaſion to ſome of the more**Facund. Herm. defenſ. 3. capit. lib. 1 p. 40. quo loco vide Sirmondum. Modern Authors, who have written ſince Gennadius his time, to think that this Epiſtle was not truly Pope Julius his, but had been put upon him by the falſe dealing of the Hereticks. The caſe was the ſame with theſe Ancient Fathers, as it is with a Pilot of a Ship, who is to ſtear his Veſſel betwixt two Rocks, one only whereof he hath diſcovered, the other lying hid under water: ſo that taking no other care, ſave only to avoid the danger which he ſeeth before his eyes, he very eaſily falleth p. 97into that other, which he never ſo much as ſuſpected: ſo that if he ſplit not his Veſſel upon it, and ſo be utterly caſt away, he will very hardly however avoid receiving a bruſh at leaſt by it. Thus theſe Fathers ſaw indeed the Rock of Paulus Samoſatenus his Doctrine, and that of Neſtorius; but did not at all obſerve that of Arius, or of Eutyches, which lay yet under water, and concealed; and ſo imploying their utmoſt endeavours to avoid the danger of the two former, which they then only feared, they have very hardly eſcaped falling into, or at leaſt touching very near upon the two latter, which they then had no thought of at all. Do but imagine then, how w…rily and carefully it concerneth us to walk, amidſt theſe Diſputes of the Ancients, which are ſo beſet with Thorns; and with how much judgment we are to diſtinguiſh betwixt what things are Principal, and what but Accidental only; betwixt the Cauſe, and the Means; and betwixt the Exceſs, or Defect in their Expreſſions, and their True ſenſe, and meaning: and then tell me whether you think it reaſonable, or not, that two or three words only, which may perhaps accidentally have fallen from them in their Diſputations, either againſt the Valentinians, and Marcionites, or againſt the Neſtorians, or Eutychiſts, ſhould be taken as their Definitive Sentences upon ſuch Points as are now controverted amongſt us, whether touching Free-will, or the Properties of the Body of Chriſt, and the nature of the Euchariſt. But, before we cloſe up this matter, we are to take notice, that the changing of Cuſtoms, both Civil, and Eccleſiaſtical eſpecially, and the variation of Words in their ſignification, do not a little contribute to this Difficulty of underſtanding the Writings of the Fathers. Who knoweth not, and indeed who confeſſeth not, both on the one ſide, and on the other, that the outward Face of the World, and even of the Church it ſelf too, is in a manner wholly changed? I ſpeak not here of the Doctrine; but only of the upper Garment, as I may call it, and the outward part of the p. 98Church. Where is the Ancient Diſcipline? What is become of the rigid and ſevere Rules of thoſe Ancient Times? Where are thoſe ſo myſterious Ceremonies in Baptiſm, and in the Adminiſtration of the Euchariſt? Where are thoſe Cuſtoms then uſed in the Ordination of the Clergy? All theſe things are now quite forgotten and buried; the Church by little and little having apparelled it ſelf in other Colours, and in another different Garb. The Books then of the Ancients being full of Alluſions to th…ſe things, which we are in a manner now wholly ignorant of; it muſt neceſſarily follow from hence, that it will be a hard matter for us to gueſs at their meaning in any ſuch Paſſages. But yet there ariſeth much more confuſion out of the words they uſed; which we have ſtill retained, though in a different ſignification. We have indeed theſe words, Pope, Patriarch, Maſs Oblation, Station, Proceſſion, Mortal Sins, Penance, Confeſſion, Satisfaction, Merit, Indulgence, as the Ancients had, and make uſe of an infinite number of the like Terms; but underſtand them all in a ſenſe almoſt as far different from theirs, as our Age is removed from theirs: Juſt in like manner as of old, under the Roman Emperours, the names of Offices, and of things, for a long time continued the ſame that had been in uſe in the time of the old Republick, but with a ſenſe clear different from what they had formerly born. Thus when we light upon any Paſſage in the Ancients, where the Biſhop of Rome is called Papa or Pope; we preſently begin to fancy him with all his Pontificalibus about him, and all the Glory at this day belonging to this Name; not bating him ſo much as his Guard of Switzens, and his Light-Horſes: whereas they, that are but indifferently verſed in theſe Books, know, that the name Papa or Pope, was given to every Biſhop. So likewiſe when we meet with the word exomologeſis or Confeſſion, we preſently fancy a man down upon his knees before his Confeſſor, ſhriving himſelf before him in private of all the ſins he hath committed. The word Maſs likewiſe makes us prick up p. 99our ears, as if, even from thoſe Ancient Times, the whole Liturgy, and all the Ceremonies uſed at the Celebration of the Euchariſt, had been the very ſame that they are at this day: whereas the Learned of both Parties acknowledge, that theſe Names have, ſince that time, loſt very much of their old, and acquired new ſignifications. But this, which hath been ſaid, is enough, if not more than needed, for the clearing this Point, touching the obſcurity in the Writings of the Fathers: ſo that we ſhall here conclude, what we propoſed at the beginning; namely, that it is not ſo eaſie a matter, as people may imagine, to diſcover by their Writings, what the ſenſe of the Ancient Church hath been, touching the Points at this day controverted amongſt Us.