4. And nothing will be wanting to give full assurance to this confirmation, if we add the fourth or external criterion, that derived from consent of witnesses. I am not going to urge here the divine force and infallible authority of Christian tradition: I shall merely allege what no person of discretion can deny or question. The first point is, that in the actual controversy the testimony of the most ancient witnesses cannot be disregarded: and the second, that it carries the very strongest prejudice in favour of whichever interpretation it supports.
Now here we have to do first, with the interpretation of a series of dogmatic texts; and, secondly, with a point of doctrine, which, being of the utmost moment, could not be unknown to any one. But are these matters on which ancient witnesses, such as the Christian Fathers, and ecclesiastical writers, can be safely past by unheard? If it were a matter of geography, chronology, or archæology, one might allow it, though with regret: but this is out of the question, in a matter of dogmatic texts, and those relating to a most important doctrine. For notorious is the zeal with which the ancient Fathers laboured to preserve and interpret the dogmatic texts of Scripture. We know their care to prevent the introduction of new and false interpretations, and new and false doctrines thence arising. And we know that, together with the Scriptures, they received from the Apostolic teaching the kindred power of interpreting them. For, as Origen remarked, "Since there are many who think that they believe what is of Christ, and some of them believe what is different from those before them, yet, since the preaching of the Church is preserved, as handed down by the order of succession from the Apostles, and to the present day abiding in the Church, that verity alone is to be believed, which in nothing is discordant from the ecclesiastical and Apostolical tradition."[29]
Moreover, can it seem safe to enter upon a track most divergent from that which the Apostles marked out, and the Christian people constantly followed? S. Paul[30] taught us to listen to witnesses, and Christendom, whether assembled in council, or everywhere diffused, was content to depend on them. Most clear is what is said on this point about the Fathers at Nicea[31] and Ephesus,[32] and no less so the words of Leontius[33] of Byzantium, John Cassian,[34] Theodoret,[35] Augustine,[36] Jerome,[37] Epiphanius,[38] Basil,[39] Origen,[40] Tertullian,[41] Clement[42] of Alexandria, and the oldest of all, Irenæus,[43] who says, "The true knowledge is
the doctrine of the Apostles, and the ancient state of the Church in the whole world, and the character of the body of Christ, according to the succession of bishops, by which they handed down the Church, which is in every place, which hath reached even to us, being guarded without fiction, with a most full interpretation of the Scriptures, admitting neither addition nor subtraction, and the reading without falsification, and legitimate and diligent exposition according to the Scriptures, without danger, and without blasphemy, and the chief gift of charity, which is more precious than knowledge, more glorious than prophecy, more eminent than all graces." For, as he says elsewhere, "We ought to learn the truth, where the gifts of the Lord are placed; among whom is that succession of the Church, which is from the Apostles, sound and irreproachable conversation, and discourse unadulterated and incorrupt. For these maintain that faith of ours in one God, who made all things: these increase that love towards the Son of God, who has made for our sake so great dispositions: these explain to us the Scriptures without peril."
And, besides, where is the Protestant who does not praise the Hebrew illustrations of Lightfoot, Schoettgen, and Meuschen? or who does not at least make much of the commentaries of Aben Ezra, Kimchi, Jarchi, and others, in the interpretation of the Hebrew Scriptures? They all see the advantage of approaching such sources of information, and using them for their own purpose. But are we to refuse to the Fathers, and ancient doctors of the Church the deference which we allow to Rabbins and Thalmudists? This is at least a reason for hearing the testimony of the Fathers.
And if it be concordant, constant, and universal, it most powerfully recommends that scriptural interpretation, which agrees with it. In this, all Catholics without exception, and the most judicious and learned Protestants, are agreed. In good truth, it would be incredible that an interpretation could be false, which was adopted unanimously by the Fathers of every age and country. And it ought to be as incredible to find any one so conceited, as not to be greatly moved by the witness and consent of Christian antiquity.
One point of enquiry remains, whether the Fathers have given their opinion, and that unanimously, on Peter and the texts, which relate to him. But their words[44] inserted in the foregoing pages entirely terminate this controversy, and show that they were all of the mind expressed by Gregory the Great, in these words, which, it is well to remember, were directed to the supreme civil authority of those days, for he tells the emperor:
"To all who know the Gospel, it is manifest that the charge of the whole Church was entrusted by the voice of the Lord to the holy Apostle Peter, Prince of all the Apostles. For to him it is said, 'Peter, lovest thou Me? Feed My sheep.' To him is said, 'Behold, Satan hath desired to sift you as wheat, but I have prayed for thee, Peter, that thy faith fail not; and do thou, one day, in turn, confirm thy brethren.' To him is said, 'Thou art Peter, and upon this rock I will build My Church,' &c. Lo, he hath received the keys of the kingdom of heaven, the power of binding and loosing is given to him, the care and the chiefship of the whole Church is committed to him."[45]