The Novelty of Popery Opposed to the Antiquity of True Christianity, Book 1 · Chapter 30
CHAP. 30. Of the word Catholick, and in what ſenſe the Church is called Catholick by the Ancients. That Cardinal du Perron hath not at all underſtood what Catholick ſignifieth, nor the ſenſe of Vincentius Lirinenſis.
THe Church of the Elect is called Catholick or Univerſal in the Symbole, becauſe ſhe comprehends all the Elect; both them that triumph in Heaven, and them that are or ſhall be militant here on earth. And if that Church mentioned in the Symbole, comprehends alſo the viſible Church upon earth (which we would not deny) then that viſible Church is called Catholick or Univerſal, to diſtinguiſh it from the Jewiſh Church, which was affected and reſtrained to one particular Nation, as his Majeſty of Great Britain ſaith, and Bellarmine acknowledgeth it in his Book of the marks of the Church, chap. 7.(a)§. Sunt omnes. Ut Eccleſia ſit Catholica, inprimis requiritur ut non excludat ulla tempora, loca, vel hominum genera, in quo diſtinguitur à Synagoga. That the Church (ſaith he) may be Catholick, it is requiſite in the firſt place, that ſhe exclude no time, no place, and no ſort of men, whereby ſhe is diſtinguiſhed from the Synagogue, which was a particular, not a Catholick Church. The Jeſuite Salmeron ſaith the ſame.(b)Salmer. Tom. XIII. Diſp. 1. in Epiſt. Pauli. §. Tertio. Dicitur Catholica, …oc eſt univerſalis, in quo primum differt à Synagoga. The Church (ſaith he) is called Catholick, that is, Ʋniverſal; wherein ſhe is different from the Synagogue, in that ſhe is not circumſcribed with certain limits of people or place. But Cardinal du Perron being wiſer then they all, in his firſt chapter againſt the King, is of another opinion; for he ſaith, that the word Catholick is rather added in the Symbole to diſcern the true Church, which is pure, and neither heretical nor ſchiſmatical, from the heretical and ſchiſmatical Churches. But the evident reaſon is on the Kings ſide; for ſince the word Catholick ſignifies Ʋniverſal, it is fitter to diſtinguiſh the Univerſal Church from the particular, then to diſtinguiſh the Orthodox Church from the Heretical; between Church Ʋniverſal, and Church Heretical, there is no oppoſition.
The Fathers take that word Catholick two wayes: Sometimes by the Catholick Church they underſtand meerly the Univerſal, diſtinguiſhing her by that word from the particular Churches. Optatus Milevitanus in the 2. Book; The Church is called Catholick, becauſe ſhe is ſpread everywhere. Auſtin in the 152. Epiſtle, The Catholick Church is ſpread over all the Earth. And in the 170. Epiſtle,(c)Ipſa eſt Eccleſia Catholica, unde foreign Graece appellatur, quod per totum terrarum orbem diffunditur. The Church is called Catholick, becauſe ſhe is ſpred over all the world. He ſaith the ſame in the 2. Book againſt Petilianus, chap. 38.
But ſometimes the Fathers abuſing the word, by the Catholick Church, underſtand the Orthodox Church, that is, the Church pure and ſound in the Faith, joyned in her parts by Communion: Quod totum veraciter teneat, ſaith Auſtin; Becauſe ſhe holds the whole truth, of which Hereſies hold but part. Sozomenus in his 7. Book, chap. 4. ſaith, it was conſtituted, That(d)foreign. that only Church ſhould be called Catholick which ſerveth the Trinity with equal honour. In which ſenſe there might be many Catholick Churches. Every particular Orthodox Church is Catholick in that ſenſe. Auſtin in the 152. Epiſtle,(e)Non ſolum Catholicae tranſmarinae, verum etiam Catholicae Africanae. Not only (ſaith he) the Catholick Churches beyond the Sea, but alſo the African Catholick Churches; Where the word Catholick cannot ſignifie Univerſal. See the Subſcriptions of the Biſhops ſet to the will of Gregory Nazianzen. There every Biſhop calls himſelf Catholick Biſhop of ſuch or ſuch a Town. Auſtin in the 166. Epiſtle calls the Emperours Catholicks, that is, Orthodox and ſound in the Faith. The Roman Synod under Hilary Biſhop of Rome, begins thus, Hilary Biſhop of the Catholick Church of the City of Rome. There it is clear, that Hilary calls not himſelf Biſhop of the Univerſal Church, ſince he reſtrains his Epiſcopacy over the Catholick Church unto the City of Rome.
The reaſon why true Faith is called Catholick, or Univerſal, is not becauſe it is received everywhere; for that never was, and never ſhall be; but becauſe all without exception muſt receive it; as Pope Pius II. ſaith in the Acts of the Council of Baſil; (f)Lib. 1. fol. 9. Catholica fides, id eſt, univerſalis fides, non univerſalis dicitur quod univerſi eam teneant, ſed quod univerſi eam habere teneantur.Faith is not called Catholick, that is, Ʋniverſal, becauſe all receive it, but becauſe all ought to receive it.
That in theſe two ſignifications the Church is called Catholick, Auſtin expreſly ſaith it in the Book De Geneſi ad literam, chap. 1.(g)Eccleſia Catholica dicitur ex eo quia univerſaliter perfecta eſt, & in nullo claudicat. The Church our Mother is called Catholick, both becauſe ſhe is univerſally perfect, and halteth not in any thing, and becauſe ſhe is ſpread over all the world.
The like Cyrillus of Jeruſalem ſaith in the 18. Catecheſis;(h)foreign. The Church is called Catholick, becauſe ſhe is ſpread over all the habitable Earth from one end to the other, and becauſe ſhe teacheth univerſally, and without deficiency all the Doctrines that muſt come to the knowledge of men.
And Optatus Milevitanus in the 2. book aginſt Parmenianus, Eccleſia inde Catholica, quod ſit rationalis & ubique diffuſa, The Church is called Catholick, becauſe ſhe is conformable to reaſon, and becauſe ſhe is ſpread everywhere.
Which if M. du Perron had obſerved, he would not have ſpent his labour to deviſe abſurd and unreaſonable reaſons, why he will have the true Church to be called Catholick. The firſt, becauſe it is larger and in greater number. The ſecond, becauſe heretical Churches have been pluckt off from her like branches from the ſtock, which ſtock in reſpect of the branches, is an habitual whole, and that the Catholick Church towards heretical Churches, is not an actual but an habitual whole. His firſt reaſon ſhall be hereafter confuted, and we hope to ſhew that multitude is not alwaies on the ſide of the true Church.
The(h)Chap. 19. & 61. of M. du Perrons book. ſecond reaſon is but and extravagant conceit, of which he is the firſt inventor. For there is no ſuch thing as an habitual whole, which words are but a Chimera. The branches are no part of the ſtock in any reſpect, whether they be joyned to it, or cut from; eſpecially when they are cut off. The ſtock is not a whole that contains, or can contain the branches, or that can be called an habitual or an actual whole. So then a Church from which other Churches were ſeparated, is not a whole, containing in any reſpect the ſaid ſeparated Churches, eſpecially ſince ſhe did not contain them before the ſeparation, but only they were joyned with her: much leſs then doth ſhe contain them, ſince they were ſeparated from her. How can ſhe have any habit or aptneſs to contain them again, having never contained them before?
There is more; For thereby the Cardinal deveſteth the Roman Church before he be aware of the title of Catholick or Univerſal Church. For the Greek Church is the root and the ſtock from which the Roman is ſprung. Chriſtian Religion is paſt from the Grecians to the Latins. Thus Auſtin Epiſt. 170. ſaith(i)Non conſiderat ab illa radice Orientalium Eccleſiarum ſe eſſe praeciſam, unde Evangelium in Africam venit. that the Eaſtern Churches are the root of the Church, and that from them the Goſpel paſt into Africa. And in the 178. Epiſt. which is a Dialogue of Auſtin with Paſcentius, he ſaith, that(k)Graecia ubi fides orta eſt. faith was born among the Grecians. For as theſe words Jeſus, Meſſias, Amen, Allelujah, which the Greek Churches uſe, teſtifie that the Goſpel paſt from the Jews to the Grecians; Likewiſe the words of Christ, Bible, Evangelium, Eccleſia, Baptiſm, Biſhop, Prieſt, Deacon, Letany, Chriſma, Antiphone, &c. which are Greek words, yea all the moſt ordinary terms uſed in the Roman Church, ſhew that the Romans have received the Religion from the Grecians, and that they have been their Diſciples: And therefore, by the Cardinals reaſon, the Greek Church ſhall be the Catholick Church, as the ſtock and the origine. And (to ſpeak with him) ſhe ſhall be the whole, though not actual, yet habitual, containing the Roman Church.
Note by the way, that the Fathers called the Orthodox Church Catholick or Univerſal, becauſe it ſpred far and wide, over Europ, Aſia, and Africa. But now that theſe Churches are diſſenting and ſeparate in communion, that reaſon ceaſeth: neither is there any pretence of reaſon, why any of theſe parts can alone retain the title of Univerſal Church.
To the ſame purpoſe the Cardinal, after others of his party, objecteth to us inceſſantly, the counſel of Vincentius Lirinenſis, who writ about the year 450. That Author in his book againſt profane novelties, to free a mans ſpirit from all errours, giveth him two directions. The one is, to ſtick to the holy Scripture, of which he ſaith, that the(l)Perfectus Scripturarum Canon, ſibiquè ad omnia ſatis ſuperque ſufficiens. Canon is moſt perfect, and more then ſufficient for all things. The other is, than(m)Duplici modo fidem ſuam munire debet; Primo ſcilicet divina legis authoritate, tum deinde Catholicae Eccleſiae traditione. ſince there is a diſſention about the interpretation of Scripture, we muſt hold the tradition of the Catholick Church, and take the Scripture for our Interpreter, Secundum Eccleſiaſtici & Catholici ſenſus normam, according to the rule of the Eccleſiaſtical and Catholick ſenſe. Then he declareth what he underſtands by that Catholick ſenſe, namely, quod ubique, quod ſemper, quod ab omnibus creditur: eſt hoc enim verè proprieque Catholicum. That which hath been believed everywhere, always, and by all; for that is truly and properly Catholick.
(n)Sed neque ſemper neque omnes haereſes hoc modo impugnandae ſunt, ſed novitiae recenteſque tantummodo, cum primum ſcilicet exoriuntur. Caeterum dilatae & inveteratae haereſes nequaquam hac viâ aggrediendae ſunt, &c. Illas antiquiores niſi aut ſola ſi opus eſt ſcripturarum authoritate convincere, aut certe jam antiquitus univerſalibus ſacerdotum Catholicorum Conciliis convictas damnataſque vitare.Nevertheleſs he adds an exception, that he would not adviſe one to take that courſe, or to make uſe of that Catholick tradition, againſt hereſies deep rooted by a long continuance, and ſuch as are ſpred and received of old among many, but only againſt new and ſpringing hereſies, which he would ſtifle in their birth, by oppoſing that tradition unto them. But as for antient and far ſpred hereſies, he would make uſe of the holy Scripture only, and of the authority of Univerſal Councils.
That Counſel of Vincentius being well conſidered, not only doth not at all annoy us, but even cuts the throat of Popery. For ſince our Adverſaries ſay, that we are infected with antient hereſies, and complain, that our hereſie is diffuſed in many countries, and very deep rooted, they cannot practice againſt us the counſel of Vincentius Lirinenſis, who will have ſuch hereſies convinced with the only Scripture, and by the antient Univerſal Councils. For indeed reſtraining our Adverſaries to Scripture, and to the antient Councils, is compelling them to impoſſibilities: ſince they maintain, that all the doubts about the faith, cannot be decided by Scripture, and ſend us to an unwritten word; herein oppoſing Vincentius Lirinenſis, who ſaith, that Scripture is more then ſufficient to teach us all things; and averting the people from reading the holy Scripture, for fear (ſay they) that they ſhould fall into hereſies. And as for the antient univerſal Councils, they find nothing in them contray to us, but many Canons contrary to them. They find in the Council of Chalcedone a(o)Concil. Chalced. Can. 28. Canon equalling the Biſhop of Conſtantinople, with that of Rome in all things. They find in the Council of(p)Synod. Laod Can. 58. Laodicea, approved by many univerſal Councils, that the books of Judith, Toby, and Maccabees are not Canonical. They find in the Council of Gangra, approved likewiſe and inſerted in the Codex of the Univerſal Church,(q)Concil. Gangr. Can. 4. a condemnation of thoſe that deſpiſe married Prieſts. They find in the Canons of the VI. Univerſal Council, a Canon which expounds theſe words, This is my body, and This is my blood, with theſe words,(r)Concil. Trull. Can. 23. foreign. that is, bread and wine mingled with water. They find in the ſame Council two Canons(ſ)Concil. Trull. Can. 13. & Can. 55. which expreſly and by name condemn the Roman Church for pohibiting Prieſts and Deacons to dwell with their wives, and for faſting upon Saturdayes. They find that the Pope did not preſide in the Councils of Nice, nor in the firſt Council of Conſtantinople, nor in the firſt Council of Sardica, which M. du Perron puts among the Univerſals, nor in the Council of Chalcedon. And that he called none of the antient Univerſal Councils. But that the firſt Council of Conſtantinople and that of Chalcedon, did ſit againſt his will, and againſt his Counſels and humble petitions to the Emperours.
And if our Adverſaries finding no help in the antient Univerſal Councils, are reduced (according to the advice of Vincentius Lirinenſis) to the holy Scripture only, what text can they find there, to prove that the Pope is St. Peters ſucceſſor in the quality of head of the Univerſal Church, or to prove that he can put down Kings and diſpoſe of their crowns? Or to prove that we muſt yield a religious ſervice unto images, and call upon the Saints departed, and worſhip their relicks? or that God prohibiteth the mariage of Prieſts? and many the like things, which have no ground but in the unwritten word?
Or if the Counſel of Vincentius Lirinenſis take place, ſo that nothing be received for a Catholick tradition, but that which was alwayes believed, and by all, and at all times; what will become of Monks and Monaſtaries, of whom no mention is found in the firſt ages, before Paul and Antony the Hermites, who lived in Conſtantines time? What will become of the images of the Trinity, and the adoration of images, and the Popes power to depoſe Kings? And how ſhall the Maccabees ſubſiſt among the Canonical books, which(t)5. Book. chap 18. & 1. Book. chap. 50. M. du Perron confeſseth to have been rejected by the Greek Fathers, and by Hierom and Ruffinus, and others that have followed their opinion? Yea I maintain, that of all the Articles of Chriſtian doctrine, ſcarce two or three ſhall be found, but were oppoſed by ſome hereticks, and of whom one may truly ſay, that they were believed everywhere, and at all times. But how can women and tradeſmen know what articles have been believed alwayes and by all, ſince ſo much cannot be known but by the reading of Fathers, and Greek and Latine hiſtories, where the people underſtands nothing, and the learned themſelves have litte knowledge?
Truly, I dare ſay, that if Vincentius Lirinenſis were believed and followed, there ſhould be no more Popery upon earth. Eſpecially in that he will not have the Church to ſeek to Catholick tradition for adding of doctrines not received in Scripture, but only for the interpretation of Scripture. Alſo in thal the admitteth of no traditions as Catholick, but ſuch as were believed by all and at all times; for the Roman Church teacheth a thouſand things, which the Greek and Syrian and Ethiopian Churches believe not, and which have been unknown in the firſt ages of the Chriſtian Church. As for us, I make bold to affirm, that we believe and receive all the doctrines neceſſary to ſalvation, which have been believed by all and everywhere. And none can juſtly reproach us, that ever we departed from the univerſal conſent of all ages.