beleeved the Gospell, not for the Churche's sake, but for Christ's own authoritie, and his Gospel's sake.

The Authoritie of the "Church is rightly com

pared to a Key, which openeth the dore of en"trance into the knowledge of the Scripture: now "when a man hath entred and viewed the house, "and by viewing it, likes it, and upon liking, "resolves unchangeably to dwell there; hee doeth "not set up his resolution upon the key that let "him in, but upon the goodnesse and commodi"ousness which he sees in the house." I omit divers Expositions of the learned Romanists, touching this saying of Austen. Durand, Driedo, and Gerson tell us, That those words of Saint Austen had relation to the Primitive Church, which both saw Christ's person, and his miracles, and heard his doctrine *. Aquinas saith, that St. Austen spake of the Church as an overruling cause, but not as a foundation of Faith †. And for a conclusion of this poynt; the minde of the faithfull beleever doth not rest in the judgement of the Church; for (saith Stapleton) Although the Church by reason of her Ministerie and Mastership received of God, doth cause us to beleeve, yet the reason wherefore wee beleeve, is not the Church, but God speaking within us, and witnessing his trueth unto us by his holy

Durand, 1. 3. Dist. 24. q. 1. Driedo de Eccl. Script. & dogm. lib. 4. c. 4. Gers. de vita spir. Animæ, lect. 2. Coroll. 7. † Augustinus de Ecclesiæ ut causa præponente, non ut fundamento fidei loquitur. Aquin. in 2. 2. quæst. 2. art. 7.

Spirit.

Spirit. Thus briefly touching the authoritie of the Church: now I proceed to our adversaries' claim touching the Universalitie of it.

::

Lessius the Jesuite tells us, The Church of Rome, and that Church onely and the multitude adhering to it, is the Catholique Church; the Religion of this Church is Catholique, the faith is Catholique, the doctrine is Catholique, and their followers are termed Catholikest. What is properly understood by the Catholike Church, Saint Austen delivers in these words, Non hæc, aut illa, It is not this Church, or that Church, but the Church dispersed throughout the whole world and from hence, Our Ancestours named the Church Catholique, that by that name they might demonstrate the Universals. If then the Church of Rome can proove their Church Universal, there would be an end of all controversies: for we professe ourselves to bee members of the universall Church; wee say that Church can neither erre totally, nor finally, and wee willingly grant, that out of that Church there is no salvation. But certainly this last Tenet doeth strongly evince, that the Roman Church is not Universal, for Saint Stephen, and Saint James, and others suffered Martyrdome, and were saved

*Stapl. lib. 3. de author. Scrip. c. 12.

+ Sola Ecclesia Romana eique adhærens multitudo Ecclesia Catholica, &c. Less. in Consult. Consid. 6.

Toto orbe diffusa. Aug. de rudibus Catech. c. 20.

§ Majores nostri Catholicam nominarunt ut ex ipso nomine ostenderent quia per totum est. Aug. de Unit. Eccles. cap. 2.

in the Church of Hierusalem, and in the Church of Antioch, before the Church of Rome was ever heard of; and they were all members of the universal Church. But let the Church of Rome claime what title or prerogative she list, shee is in danger to fall upon a Rocke: for if shee confesse that shee is a particular Church, shee stands subject unto errour; if shee assume the title of Universal, she is altogether invisible: for Universale sentitur non videtur: That which is Universal, is understood, not scene. It is the Article of our Creed: I beleeve the Catholique Church: and, that is truly said to bee beleeved which is invisible, saith Gregorie*. And that the world may know the Romanists are Nominals, such as vaunt of the name of Crtholikes, as the Donatists did in the Primitive Church, when they want the nature of the thing itselfe, their owne Waldensis, who well understood how to make a difference betwixt the particular Roman, and the Universal Catholike Church, tells us: The Church whose faith nevr faileth, according to the promise made to Peter, is not any particular Church, as the Church of Africa, nor the particular Romane Church, but the Universal Church, not gathered together in a Generall Councel, which hath sometimes erred; but it is the Catholique Church dispersed through the whole world, from the Baptisme of Christ unto our

* Hoc enim veraciter dicitur credi quod non potest videri. Greg. Dial. 4. c. 4.

times, which doeth hold and maintaine the true Faith, and faithfull testimony of Jesus *. Neither was this the particular opinion of one private man, but many Bishops and learned Doctors did professe publikely in the Councel of Ferara; With whatsoever power the Church of Rome is indued, yet it is inferiour to the Universal Churcht. And if wee require a cloud of witnesses, behold, both Princes, and Cardinals, and Bishops in the great Councel of Basil resolved, and declared; That the Church of Rome is not Universal, but a part of that universal mystical body of Christ, as appeareth by Gregorie: Therefore for as much as it is a member of the said body, it is not, neither can it be, the Head of the same body, since there is a difference betwixt Head and members.

Thus if wee looke for Infallibilitie, it is not found in the Romane Church: If wee looke for the Authoritie of the Church, it is inferiour to the Scriptures, unlesse they say, the Scripture is under the Church, as some say the Sun is under a cloud, when it is above it. If wee looke for Universalitie, the Romane Church is but a member, and no sound member of the Universal. us therefore examine in particular, where, or in

*Wald. de doct. Fidei, lib. art. 2. cap. 19.

Let

+ Quacunque facultate Romana Eccles. prædita sit, universali Ecclesiæ inferior sit. Concil. Ferar. Sess. 10.

Ecclesia Romana non est universa, sed est de universalitate corporis mystici. Concil. Basil. in Appendice.

whom

whom wee shall find this Church, which doeth assume those great and glorious Titles to herselfe.

SECT. XIX.

THE CHURCH WHICH OUR ADVERSARIES SO MUCH MAGNIFIE AMONGST THEMSELVES, IS FINALLY RESOLVED INTO THE POPE, WHOM THEY MAKE BOTH THE HUSBAND AND THE SPOUSE, THE HEAD AND THE BODY OF THE CHURCH.

SAINT Matthew tells us, that our Saviour Christ gave charge to Saint Peter, as well as to the rest of his Disciples, that if any dissention did happen which they could not well reconcile among themselves, they should tell the Church. If Saint Peter himselfe was commanded to tell the Church, and the Pope bee St. Peter's Successor, it would somewhat trouble a doubtfull Recusant, how to understand and beleeve the Pope for the Church: for if Christ had taken Peter for the Church, it is not probable, hee would have bid him tell the Church; for that had beene all one as to bid the Church tell the Church: Yes, (saith Bellarmine) the Pope

ought