BOOK II.

CHAPTER I.

OF THE NATURE OF NOTES OF DIFFERENCE, AND

NOW

THEIR SEVERAL KINDS.

A

OW it remaineth that we come to the second part of our principal and general division; to find out the notes whereby the true Church may be known and discerned from all other companies and societies of men in the world. note, mark, or character, is that whereby one thing may be known and differenced from another. The philosophers observe, that of things not the same, there are two sorts; some wholly diverse, which have no common condition of nature wherein they agree and are the same. These cannot be apprehended by us, but the diversity of nature and condition, found in them, must of necessity be conceived and known likewise; so that no man, having any apprehension of the nature of a voice or sound, inquireth wherein it differeth from a circle or line, not finding any thing wherein they are the same. These need not any notes or marks of difference whereby to be known one from another.

Other things there are which have many things in common, wherein they agree and are the same, and some other which are so found in one of them that they are not in another. These are not properly said to be wholly diverse, as the former, having many things in common, wherein they agree and are the same; but to differ one from another, in that something is so found in one of them, that is not in another. The distinction of these things thus differing cannot be known by any other means, but by observing what is peculiarly found in each of them: neither is there anything proper or peculiar to any of them, which may not serve for a note or mark of distinction, to discern one of them from another.

That which is proper to a thing, and peculiarly found in it alone, is of two sorts. For either it is said to be proper

and peculiar, respectively and at some one time only, or absolutely and ever. Respectively that is proper to a thing, which, though it be not found in it alone, but in sundry other, yet if we take view of it, and only some certain and definite things besides, is so in it that in none of them, and serveth for a sufficient note of distinction to know it from any of them. So if we seek to difference and discern the nature of man, only from those things that are void of life; sense and motion serve for notes of difference and distinction, and are proper to man, for that they are not found in anything void of life. But if we seek to difference the nature of man from all other things whatsoever; we must find out that which is in man, and in nothing else; in which sort also a thing may be proper and peculiar at some one time, that is not perpetually and ever so, as weeping, laughing, and the like; which though not always found in a man, (for sometimes he neither weepeth nor laugheth) yet when they are, they be notes of difference, distinguishing man from all other things, for that nothing else is at any time capable of any of these.

Perpetually and absolutely that is proper to a thing, which is inseparable and incommunicable, as never being not found in that to which it is proper, nor ever being found in anything else. Those things which are thus and in this sort proper to a thing, either are of the essence of that to which they are proper, or that is of the essence of them: by both these, a thing may be known from all other whatsoever, but more specially by them that are of the essence of that which we desire to know. These things, thus generally observed touching the nature of the notes of difference, whereby one thing may be discerned and known from another, if we apply particularly to the Church, we shall easily know which are the true, certain, and infallible notes thereof, about which our adversaries so tediously contend and jangle, delivering them confusedly without order, and doubtfully without all certainty.

Wherefore, seeing by that we have already observed, it is evident, that there is nothing not proper that may, nor proper that may not, serve as a note of difference to distinguish one thing from another; seeing likewise of things proper and peculiar, there are two sorts, some respectively, and

some absolutely; and of these again, some not perpetually, but at some one time only, and some perpetually and ever; and these either essential to that to which they are peculiar, or essentially depending of it, and flowing from it: let us first see what things are proper to the Church respectively considered; and secondly, what (without such respective consideration) absolutely, generally, and perpetually; which only are perfect notes of difference, whereby the true Church may be perpetually and infallibly known from all other societies of men, professions of religion, and diversities of divine worship that are in the world; and thirdly, such as are generally and absolutely but not perpetually proper.

CHAPTER II.

OF THE DIVERS KINDS OF NOTES, WHEREBY THE TRUE CHURCH IS DISCERNED FROM OTHER SOCIETIES OF MEN

IN THE WORLD.

HERE are presently, and were formerly, but three main

Tdifferences or religion in the world,—Paganism, Judaism,

and Christianity. Paganism is and was that state of religion and divine worship, wherein men having no other light than that of nature, and the uncertain traditions of their erring fathers, to guide them, did and do "change the truth of God into a lie, and worship and serve the creature rather than the Creator, who is blessed for ever1." Judaism is that state of religion, wherein men embrace the law which God gave to the children of Abraham and sons of Jacob, reforming heathenish impiety, teaching salvation to be looked for through one, whom God would send in the last days and exalt to be Lord over all. Christianity is the religion of them that believe Jesus Christ to be that Saviour promised to the Jews, "and acknowledge him to be the Son of the living God." They which hold this profession, are called the Church of Christ; neither is there any other society or company of men in the world, that profess so to believe, but they only.

1 Rom. i. 25.

2 Matt. xvi. 16.

If we take a view of this Church respectively considered, seeking only to difference and distinguish it from the society of Pagan infidels, the profession of divine, supernatural, and revealed verities, is so found in the Church, that not amongst any of these; and so, πpos érepov, respectively, it is proper to the Church, and may serve as a note of difference, distinguishing it from these profane and heathenish companies; but from the Jews it doth not sever it; for it is common to it with them; both holding the sacred profession of many heavenly and revealed verities. So that, if we will distinguish Christians from Jews, we must find out that which is so proper and peculiar to the companies and societies of Christians, that it is not communicated to the Jews. Such is the profession of divine verities revealed in Christ, whom only these societies acknowledge to be the Son of God, and Saviour of the world. But for that, when neither heathenish superstition, nor the Jews' perfidious impiety, could any longer prevail, or resist against the knowledge and glory of Christ, but that all the "whole world went after him;" Satan, the enemy of mankind, stirred up certain turbulent, wicked and godless men, who professing themselves to be Christians, under the name of Christ, brought in damnable doctrines of error, no less dangerously erring than did the Pagans and Jews1. This profession of the faith of Christ, though it distinguish the Christian Church from the Jews and Pagans, and is so far proper unto it, that it is not found in any of them, yet doth it not separate the multitude of right-believing Christians (which is the sound part of the Christian Church, and is named the orthodox Church) from seduced miscreants, being common to both.

We must, therefore, further seek out that which is so peculiarly found in the more special number of right-believing Christians, that is not in any other, though shadowed under the general name of Christianity. Such is the entire profession of divine verities, according to the rule of faith, left

1 "Christi adventu detectus ac prostratus inimicus;-sed videns ille idola derelicta, et per nimium credentium populum sedes suas ac templa deserta, excogitav[er]it novam fraudem, ut sub ipso Christiani nominis titulo fallat incautos. Hæreses invenit, et schismata, quibus subverteret fidem, veritatem corrumperet, scinderet unitatem." Cyprian. de unitate Ecclesiæ; [pp. 387, 8. ed. Paris. 1841.]

by Christ, and his first disciples and scholars, the holy apostles.

This entire profession of the truth revealed in Christ, though it distinguish right believers from heretics, yet it is not proper to the happy number and blessed company of Catholic Christians, because schismatics may and sometimes do hold an entire profession of the truth of God revealed in Christ. It remaineth, therefore, that we seek out those things that are so peculiarly found in the companies of right believing and Catholic Christians, that they may serve as notes of difference to distinguish them from all, both Pagans, Jews, heretics and schismatics. These are of two sorts; for either they are such as only at sometimes and not perpetually, or such as do perpetually, and ever sever the true Church from all conventicles of erring and seduced miscreants. Of the former sort was multitude, largeness of extent, and the name of Catholic, esteemed a note of the Church, in the time of the fathers. The notes of the latter sort, that are inseparable, perpetual, and absolutely proper and peculiar, which perpetually distinguish the true Catholic Church from all other societies of men and professions of religions in the world, are three : First, the entire profession of those supernatural verities, which God hath revealed in Christ his Son: Secondly, the use of such holy ceremonies and sacraments as he hath instituted and appointed to serve as provocations to godliness, preservations from sin, memorials of the benefits of Christ, warrants for the greater security of our belief, and marks of distinction, to separate his own from strangers: Thirdly, an union or connexion of men in this profession and use of these sacraments, under lawful pastors and guides, appointed, authorized, and sanctified, to direct and lead them in the happy ways of eternal salvation. That these are notes of the Church, it will easily appear, by consideration of all those conditions that are required in the nature of notes. They are inseparable, they are proper, and they are essential, and such things as give being to the Church, and therefore are in nature more clear and evident, and such as that from them the perfect knowledge of the Church may and must be derived. Notwithstanding, for that our adversaries take exception to them, I will first examine their objections; and secondly prove, that neither they, nor any [FIELD, I.] E