though it be not found in it alone, but in sundry other, yet if we take a view of it, and only some certain and definite things besides, is so in it that is in none of them, and serveth for a sufficient note of distinction to know it from any of them. So if we seek the 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 the difference in 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 absent 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 especially 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.

Of the divers kinds of Notes whereby the true Church is discerned from other societies of men in the world.

THERE are presently, and were formerly, but three main differences of 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 ever." 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.

If we take a view of this Church, respectively considered, seeking only the difference which distinguishes it from the society of Pagan infidels, the profession of divine, supernatural, and revealed verities is so found in the Church, that is not amongst any of these; and so, pòs eτepov, 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 Jews. 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 seducing 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 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 schismaties. These are of two sorts; for either they are such as only sometimes and not perpetually, or such as do perpetually and ever sever the true Church from all conventicies of erring and seducing 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 believe, 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 other that know what they write or speak, can or do assign any And because Bellarmine and Stapleton have taken most pains in this argument, I will therefore propose the objections I find in them, assuring myself that there are not any other of moment to be found in the writings of any other of that side.

other.

Of Bellarmine's reasons against the Notes of the Church assigned by us.

BELLARMINE'S first objection is-"By these notes we know not who are elect; therefore by these we do not certainly know which is the true Church." The consequence of this reason we deny, as being most fond and false. He proveth it in this sort-"The Church, according to the doctrine of the Protestants, is only the number of the elect; and therefore if the elect be not known and discerned by these, from the reprobate and castaways, the Church cannot be known by them." But the antecedent of this argument is likewise false, as appeareth by that which I have formerly delivered, touching the nature and being of the Church for we do not say that the Church consisteth only of the elect, but principally, intentionally, and finally. For otherwise it consisteth of all that partake in the outward calling of grace, and enjoying of the means of salvation, and so may be known by these notes: for that society doubtless hath and enjoyeth the means of salvation, to which the notes above specified do agree.

Secondly, he reasoneth thus-"The true and certain notes whereby the Church is known are inseparable; but there may be true Churches that hold not the entire and sincere profession of supernatural truths revealed in Christ: therefore this profession is no note of the Church. That there may be true Churches without the entire and sincere profession of the truth of God, appeareth by the examples of the Churches of Corinth, Galatia, and other, to whom Paul wrote, and gave them the titles and names of the Churches of God, and yet they erred in

the matter of the resurrection, and the necessity of the law of Moses to be joined with the Gospel." To the minor proposition of this argument, we answer by a double distinction: the first, taken out of Stapleton, that a multitude or company of Christians may be said to be a true Church, either only because it hath the true nature and essence of a Church, or because, besides that, it hath all those things that pertain to the integrity and plenitude thereof. The second, that there is a double sincerity and purity of the profession of the truth of God revealed in Christ: the first, free from all damnable, fundamental, and pertinacious error; the other, from all error whatsoever. The former is an inseparable note of the true Church: for there is no being of a Church to be found where that sincerity and purity of profession is not. The latter is a note of a pure and perfect Church, and is inseparably proper unto it. So that, proportionably, sincerity and purity of profession is always inseparably proper to the Church absolute to the Church that is absolutely perfect, and in an inferior degree and sort to that which is in any sort a Church. For seeing, as Stapleton rightly affirmeth, the true faith is the life of the Church, it cannot be the true Church that pertinaciously erreth in the substance and main grounds of the faith. What is a fundamental error, and what that pertinacity that cannot be found in the true Church of God, I will then make manifest when I come to speak of the nature of schism and heresy.

His third reason he proposeth in this sort-"Notes of the Church must be proper to the Church, and such things as are not to be found in any society or company of men besides; but this sincerity and soundness of profession may be found in other societies and companies of men besides, namely, amongst schismatics, as appeared in the Luciferians, and some others in the beginning of their schism; though for the most part, the better to justify their schismatical separation, they add heresy to schism." To the major proposition of this argument we answer, that the notes of the Church are of two sorts-either absolute, full, and perfect, generally distinguishing it from all other societies whatsoever; or only from some certain. Those notes that absolutely and generally distinguish the Church from all other societies and companies whatsoever, are so peculiar to the true Church that they are not found anywhere else; but they which do distinguish it, but only from certain, are proper only "pòs Tepov, and respectively-that is, so that they are not found in any of those things from which they do distinguish it. Notes of the former sort are all those three things jointly concurring whereof I spake in the begin