IN the former Verse the Apostle maketh mention both of one , and manie Antichrists . For ( as Hilary writeth ) everie one is Antichrist , that doth not acknowledge Christ in the same manner that the Apostles preached him . So it commeth to passe that there be manie Antichrists ; according to Christ his prediction , There shall arise false Christs , and false Prophets , to deceive ( if it were possible ) the verie Elect. Old father Simeons prophesie , when hee tooke our blessed Saviour into his armes , sorted to the same conclusion . Immediatly before the good man did sing his Swan-like song of Nunc dimittis , he pronounced freely , that which succeeding times have verified , That the childe Iesus should bee set as a signe to bee spoken against , not by one , but by many ; Hee was in the world , and the world knew him not . he came unto his owne , and his owne received him not . But amongst those manie contraries that Christ should have , the holy Ghost in the Scripture pointeth at one capital Antichrist , who would exceed all the rest . All are dangerous adversaries , carefully to be avoided : to that end wee are admonished of them . And indeed , who are more to be avoided of Christians , then they who oppose themselves against Christ our Lord ? Yet none of them are to be eschued with so much care or diligence , as those which cover their oppositions against Christ with titles of pietie , of holinesse , under the name and pretence of Christ ; as if they were his Vicars , or Vicegerents , & did all for him . Professed hostilitie and open contradiction could never have advanced the kingdome of Antichrist : for who are so wretched , or Giant-like desperate , to enterprise war with God ? The divell himselfe , being the Prince of darkenesse , when he would draw most awry , and seduce , is transformed into an Angell of light : even so doth Antichrist , pretending the name of Christ , the keyes of Peter , his seate , his succession , & the alluring name of the Church , seduce great troupes of unheedefull soules , that he could never gaine with open profession of impietie . Such is the efficacie of his deceiveablenesse , such is the mysterie of his iniquitie : under these habits or sheepes clothing , hee disguiseth his Wolvish ravin . Let us not then be miscarried with outward shewes or titles , but examine and weigh everie thing by the ballances of the Sanctuarie .

For our better information in this caveat , the Apostle , by the passage of my Text , doth brand this Antichristian troupe with a legible marke , whereby you may surely know them . They went out from us , they revolt , they fall away , they forsake and slide away from the Church , and the doctrine thereof : they depart from the fellowship and communion of Saints . Behold a visible marke , a true cognizance to discerne the Antichristian sort . And needfull it is that wee should have such prints or characters to discover them , in regard of the great perrill & danger which they bring to themselves and others that are swayed by them . Quisquis ab Ecclesia segregatus jungitur adulterae , à promissis Ecclesiae separatur : nec pertinet ad Christi praemia , qui reliquerit Ecclesiam Christi . Alienus est , prophanus est , hostis est ; habere jam non potest Deum patrem , qui Ecclesiam non habet matrem . It is the sentence of S. Cyprian , De simplic . praelator . and verie orthodoxe : Each one that is severed from the true Church , & joined to the false , as to an adulteresse , is certainely cut off from the promises made to the Church : neither can hee be interessed in Christ his promises , which forsaketh Christ his Church . Hee is a stranger , hee is prophane , hee is an enemie , he cannot now have God to his father , which will not reverence and obey the Church as his mother .

The use of this doctrine is , to admonish us to gather our selves into the societie & fellowship of the Church . Psal. 84. How amiable are thy Tabernacles , O Lord of Hosts ? What happinesse is it to be joyned in companie and consort with the Patriarches Abraham , Isaac , and Iacob ? with the Prophets , with the Apostles , with the Martyrs , with the holy Angels of God , and with Christ himselfe ? Take heed therefore , beloved brethren , and beware that you bereave not your selves of the comforts dispensed unto you out of the Church : beware that you cut not your selves off from this heavenly communion or companie , through singularitie or headinesse of courage . Plucke not up the Tares in prejudice or detriment to the Wheate ; but suffer both to grow together untill the Harvest , and let him separate which hath the Fanne in his hand to purge the floore .

I know it will here be objected , that the Antichristian sort may be well discovered by their apostasie and relinquishing the Church , when the Church it selfe is not controverted : but where the Church is ambiguous , that men make question where the true Church is whether it be with those that professe the Gospell of Iesus Christ sincerely , or amongst such as have addicted themselves to the Bishop of Rome ▪ there the notice of apostasie is not perspicuous , it is not easily to bee taken : For as Waspes make themselves combes like to Bees ; so hereticks have their Conventicles , their Synagogues , which they adorne with the stile & title of Churches . And this painting hath ever made a debate : Inter nos & Donatistas quaestio est ubi sit Ecclesia ; Quid ergo facturi sumus ? In verbis nostris eam quaesituri an in verbis capitis sui Domini nostri Iesu Christi ? puto quòd in illius verbis potius eam quaerere debemus qui veritas est , & optimè novit corpus suum : novit enim Dominus qui sunt sui . When doubts are moved where the Church should be , there are but two manner of enquests or trials to finde it : either by the markes which we have devised our selves ; or by evidences which Christ Iesus , the lively head of the Church hath prescribed for the manifestation of it . And this latter inquisition ( by the judgement of Saint Augustine ) is the surer and fairer proofe : for CHRIST is truth , and knoweth his owne bodie best . Doeth not the Lord knowe who bee his ? Yes certainely , Hee calleth his owne sheepe by name , Ioh. 10.

On the other side , sadde experience teacheth us that live in this age , how miserably they are mistaken , that goe about to point out the Church , not by anie certaine demonstrations out of the holy Scripture , but by deceiveable fantasies of men . Wherein they commend Antiquitie first , for a speciall marke of the Church : and consider not that it may bee counterfeited or pretended without anie truth of right and just antiquitie . Did not the Gibeonites pleade it in that manner for their ragges , their over-worne shooes , and moulded bread : So they did , if they circumvented a wise and vigilant Governour , with such colourable pleas : how much easier is it to beguile ignorant and simple people , or to put them into errour by maskes and pretences of feined antiquitie ? And though wee have not anie cause to avoide or shunne the triall of true antiquitie , which commeth from the Ancient of dayes , nor our adversaries to presume of it : the unpartiall and due consideration of the thing it selfe , will certainely evict , that Antiquitie cannot bee anie firme or individuall companion of the Church , and so no good marke . For then , the Church must have beene ancient in the verie infancie or beginning thereof ; which is a thing impossible . Antiquitie is commendable : not in it selfe , or when it is alone , but as it is joyned with veritie . Therefore I conclude this article with the same exhortation that the Prophet Ieremy used to the men of his time : Stand upon the wayes and consider which is the olde way , and the good way , and walke in it , that you may finde rest to your soules .

Let us passe on further , to the consideration of other markes , and you shall see , it cannot stand good to make the Church alwaies visible or conspicuous . That would take away an article of our Faith and Creed . When wee beleeve there is a Church , we doe affirme plainely that it is not visible , or ocularly to be discerned : Heb. 11. for Faith is an apprehension of things that cannot be seene . So beleeving there is a Church , ( as is by all professed ) we acknowledge therein that the same is not visible . Why should anie speake of multitudes to be a marke of the Church , Luc. 19. seeing Christ himselfe calleth it a little flocke ? Quid gaudendum ad multitudines ? This marke of multitudes had beene a weake and impertinent allegation , when all the world was drowned , but eight persons saved in the Arke ; and that was then the whole number of the Church . Or when the five cities were destroyed with fire , and Lot onely escaped with his two daughters : or in Elias time , when hee complained he was left alone .

The Church is not ever in one state , but like the Moone , sometimes encreasing , sometimes diminishing ; sometimes at the full , sometimes in the waine : and therefore the multitude , or paucity of people in the Church being but accidents , and not essentially inherent in the Church : are made markes of the Church unproperly .

Thus they are deceived , and deceive others , that seeke and set forth a Church in their owne words . Nolo humanis documentis , sed divinis oraculis sanctam Ecclesiam demonstrari . I will not have any demonstration of the Church made unto me , saith S. Augustine ) out of mens instructions , but from the oracles of God . Seeke then for the Church in the words of Christ , and the demonstration thereof will be infallible . Our blessed Saviour sendeth his Disciples into all the world ( that is the extent of the Church ) he chargeth them to preach the Gospell unto every creature , to baptize them in the name of the Father , of the Sonne , and of the holy Ghost , and to teach them to observe all that he hath commanded . These be the things which the Sonne of God would have practised in his house , and by them you may easily finde out the Church of God . The sincere doctrine of the Gospell , the true and right administration of the Sacraments , and that forme of discipline which may bring obedience to his commandements : who can make that a Church where these things be wanting ? who can deny it to bee a Church , where they be exercised ? My sheepe ( saith our Saviour ) heare my voyce . Therefore the Word of God must be read , it must be preached , it must sound amongst them ; else how is it possible that they should heare it ? Ecce Scripturae communes : Aug. Epist. 166. ecce ubi novimus Christum ; ecce ubi novimus Ecclesiam . The Scriptures which are propounded to all men , saith S. Augustine , are the usuall markes to know Christ and his Church by . So Christ saith himselfe , If yee abide in mee , and my words abide in you , yee are verily my Disciples . But alas how can his wordes abide in those which heare not of them , that are forbidden to heare or know them ? Non est pax sed bellum , Cypr. de laps . Ser. 5. nec Ecclesiae jungitur qui ab evangelio separatur . There can be no peace but warre with such people ; neyther can they be joyned to the Church , that sever themselves ●●om the Gospel . Or put case they have the Gospell , yet if it bee not expounded truely unto them , if it bee not taught purely and sincerely , what advantageth it them ? As all gold was not holy , but that only which belonged to the Sanctuary ; so every sense that is without the compasse of Holy Writ , glistering without never so much otherwise , yet can it not be holy unlesse it be conformed to the word of God . Hierony . in cap 5 ad Galatas . Quicunque Scripturam aliter intelligit quàm sensus spiritus sancti flagitat , licet de Ecclesia non recesserit , tamen haereticus appellari potest . Whosoever interpreteth the Scriptures otherwise then the holy Ghost meaneth , by which it is written , may well bee called an hereticke , although hee be not departed from the Church . Are not the interpretations from God ? Ioseph teacheth us they are from God , in expounding Pharaohs dreame : then much more are the interpretations of holy Scripture from God . By the same Spirit the Scriptures were written , by the same they must be interpreted and understood : 2. Cor. 2. For what man knoweth the things of a man , save the spirit of a man that is within him ? even so the things of God knoweth no man , but the Spirit of God , and those that are taught of God . Scripture is not of private interpretation , but must be interpreted by Scripture ; the darker places , by those which be more plaine & easie : and , as Tertullian writeth , oportet secundum plura intelligi pauciora : & ne unus sermo multa alta subvertat , secundum omnia , potius quam adversus omnia intelligendus erit ; The interpretations of the Scripture must be made according to the meaning of the more places : and lest that one Text should warre against many others , that is to be expounded in a correspondency to all the rest , rather then in a repugnancy unto them . And if you will try the Spirits whether they bee of God , or no ( as S. Iohn adviseth us ) or examine every interpretation ; we have two rules to measure them by : The first examination is , whether their interpretations and expositions bee referred to the glory of God or no ? If they tend to the glory of God , our Saviour Christ giveth them a warrant of truth : Qui quaerit gloriam meam verax est ; He that in his expositions seeketh my glory , is a true interpreter . Let us now in the name of God , come to the tryall of particulars by this rule . Is it possible for them to seeke the glory of God in the question of Iustification , which refuse the justification by Iesus Christ , and attribute salvation to their owne merites ? who magnifie the abilities of humane nature , and extenuate the unsearchable riches of Gods grace ? I conceive no possibility or apparance of it . Quid illis miserius quorum saluti salus ipsa non sufficit ? Alas , how miserable are they , which will not have salvation it selfe sufficient to save them ? Beloved , let us not abrogate the grace of God : for S. Augustine writeth truly , Tutiores vivimus , si totum Deo damus ; Wee live in more safety when wee ascribe the whole worke of our justification to God .

The second tryall of interpretations , is , whether they be agreeable with the proportion of faith ? For he that prophesieth , must doe it accorcording to the proportion of faith . Measure the doctrine of Romish Catholiques by this rule , and I thinke it will not prove Catholique . Can the invocation of Saints stand with the proportion of faith ? will they beleeve in Saints ? & how can they call on them , in whom they have not beleeved ? I cannot stand upon many such particulars , which you all doe see might be alledged : but am forced through straitnesse of time to conclude them in this generall . Hierony . in cap. 1. ad Galatas . De Evangelio Christi , hominis , faciunt Evangelium , aut quod pejus est diaboli : These interpretations of Scripture , which doe not agree with the proportion of faith , make of Christ , a mans Gospell , or a divels , and that is worse . The Arke of God and Dagon cannot stand together : there is no agreement betweene light and darkenesse : the purity of the Gospel will never admit sophistications of humane devises ; howsoever the Councell of Trent would have both to be received alike , Sess 4. namely , the bookes of both Testaments , and the unwritten Traditions , with equall piety and affection of reverence . It is true that the Apostles delivered many things ore tenus , which Apostolike men received and delivered againe faithfully to their disciples : but let that be wel remembred withall , which Ireneus writeth , that all these things were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were all agreeable to the Scriptures , and their writings . Is it probable , or shall we beleeve , that the Apostles writing , wee should take heed and beware of Images , did leave any tradition , that times would come , wherein the use of pictures and images would be requisite or fitting in the Church ? Is it credible , that the Idols of Iupiter , Mars , Mercury , &c. should be cast out of all Temples by the Apostles doctrine ; and a tradition from the Apostles , to set up the portraitures of Christ , of the blessed Virgin Mary , or their owne pictures in place of the other ? Is it possible , that they which taught us to worship and call upon one God alone , did ever give any tradition for themselves also to be worshipped and called upon , when they were departed this life ? That they which writ , We have an Advocate with the Father , Iesus Christ the righteous , did ever order that themselves also would be our advocates ? No , no. It was impossible , it is incredible ; it cannot be conceived without disparagement to the Apostles , that men of their ranke and integrity , inspired and governed by the holy Ghost , should deliver or utter any thing by word of mouth , varying or dissenting from the attestations they left in writing . The pure word of God , without addition or diminution , is the true marke of the Church ; and so the Hucksters that chop and change it , to serve their owne inventions or turnes , carry not the right cognizance of Christians .

Touching Sacraments , and the due administration thereof , which is another marke of a true Church : they that are most confident , and make greatest vaunts of the Church , do no wayes administer them rightly ; save that by God his providence the essential forme of Baptisme is reteyned amongst them : otherwise they prophane it not a little , when they apply it to senslesse things , as to Bells ; when they add Salt , Oyle , and Spittle . Is not the element of Water sufficient , which Christ instituted to represent his precious bloud , to wash away our sinnes , without those mixtures ?

The other Sacrament of the Lords Supper , they have not defiled , as they have done Baptisme : but they have quite altered and changed it into a cursed and abhominable Idoll of their Masse . And so have prevented and annihilated Christ his holy institution : For first , whereas two things bee necessary in Sacraments ; the signe , and the thing signified : they take away the Signes , for establishing of their Transubstantiation . Secondly , they should distribute it unto others , and they keepe it onely to themselves , & so make it private ; whereas it should be a publike banquet . Thirdly , they keepe the Cup from the people , which our Saviour commanded should be given to all . Fourthly , in the Supper Christ offereth himselfe to us , and their Priests offer him unto God ; who indeed cannot be offered but by his eternall Spirit ; nor without his death , whereas hee died but once for ever . And where these things be done , the essentiall parts of the Sacrament are not kept ; therefore no Supper , no Sacrament , but an horrible prophanation , and plaine sacriledge . Adulterum est , impium est , Cypr de laps . sacrilegum est quodcunque humano furore instituitur , ut dispositio divina violetur . Whatsoever is instituted by humane temeritie , to violate God his ordinance , is adulterous , it is impious , it is sacrilegious .

As for those mens discipline , whereby people should bee brought to the obedience of Christ his commandements : the world seeth their wilfull negligence . In which case , I must needs approve of that which S. Chrysostome writeth to the people of Antioch : Hom. 17. Mihi Civitas non habens bonos cives omni villa vilior est ; The Citie that is not inhabited with good men , is more unpleasing to mee then the basest village .

Seeing therefore the Church of Rome reteyneth not the sincere puritie of the word : seeing it hath abolished one of the Sacraments , & corrupted the other prophanely : seeing it hath little or no care at all of godly discipline ; men may peradventure make doubt or question , whether it be the Church of God , or no ? I dare not wholly take away the name of a Church from it . I know that Antichrist shall sit in the Temple of God : that Baptisme cannot bee administred out of the Church : And when the intire forme of Baptisme is observed , S. Augustine is resolved , Non haereticus , sed haeretici manu Christus baptisat ; There it is not the hereticke that baptiseth , but Christ doth it by the hand of an hereticke . Therefore the Councel of Nice determined very gravely , that there should bee no rebaptization , of such as were baptized by heretickes . Yet I doe not allow the Romish Synagogue to bee a Church simply , but by equivocation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as the woman carrieth the name of your wife , which you did once marry , and afterward found her defiled with adultery ; yet because she keepeth the marriage Ring , and some other pledges of her former wedlock , she still beareth the name of your wife . So it is with the Church of Rome ; albeit for her adulteries she hath deserved a divorce justly : yet because the Bridegroome hath not given her his bill of divorce , but suffered her hitherto to hold Baptisme , as it were the marriage Ring ; I account it a Church , but miserably deformed , and infected with infinite errors . I cannot reckon it lesse then a part of discourtesie , & of more advantage then Gods truth needeth so to contend with the adversaries thereof , as not to admit of those graces amongst them , which God is pleased to vouchsafe unto them . Let us give every one his right : let our adversaries in the name of God hold their due : let us willingly yeelde them all that doth appertaine unto them ; and let us taxe their corruptions neverthelesse with all freedome . This is heroicall , this is Propheticall , this is Apostolicall , and much more then they will yeeld unto us . For without hearing of us , or our cause , they which are parties against us , take upon them to be our judges too , and to condemne us for heretickes , for schismatickes , and to have no Church at all . Like to Athalia , that seeing the right heyre Ioas crowned King of Iudah , cryed , Treason , treason , when shee was greatest traytor her selfe . Indeed if wee unchurch Congregations for schisme , or for simple heresie , there will be no good warrant , unlesse the heresie impugne one of the three persons of the holy Trinitie directly ; then the heresie is not single , but ariseth to infidelitie , which is the bane & cut-throat of all Churches .

But our adversaries doe charge us also with Apostasie ; and that is a marke of Antichrist mentioned in our Text : They went out from us , but they were not of us . Hereupon our Rhemish Seminaries note , that Luther and Calvin went out of their Church , that is , of Papists became Protestants ; but they came not out of ours : & that is the Catholique Church which is forsaken . To admit that which will not easily bee proved , that England first received the Christian faith from Rome , both in the time of Eleutherius their Bishop , and also in the time of Augustine their Monke ; yet wil it not thereon follow , that we must still fetch our Religion from Rome , as from the chiefe fountaine and well-spring of all godlinesse . For if any man fall away from that Church which is not Christ his spouse , hee cannot be charged justly with Apostasie : Nullus pudor est ad meliora transire ; It is no shame to change for the better . Or if a man doe leave and depart from a particular Church in bodie , and yet forsake not the communion and fellowship of the Apostles doctrine , nor the Sacraments rightly administred , but holdeth them with all other sincere Churches : that man is no Apostata . Chrysost. in Mat. hom. 46. Non ille de Ecclesia exire videtur qui corporaliter exit , sed qui spiritualiter veritatis Ecclesiasticae fundamenta reliquit ; Hee goeth not out of the Church that departeth corporally , but hee that spiritually hath forsaken the foundations of Ecclesiastical truth . The right apostasie is a falling away from the true Catholique & Apostolique Church of Christ , and therefore from Christ ; and that by revolting from the Apostles doctrine , & the communion of the Catholique faith . They went out from us . If Luther , Calvin , and our selves went out of the Church of Rome , wee incurre no crime of apostasie therein : because we left that Church which was neither Catholique , nor Apostolique . We left not Bethel , that is , the house of God , untill it became Bethaven , that is , the house of iniquitie .

An Apostolique Church it is not , because it resteth not upon the doctrine of the Apostles , but is fallen from it , as wee have formerly shewed . In which case , De unitat . eccles. we have S. Augustines grave advise ; Ne Catholicis quidem Episcopis consentiendum est , sicubi sorte fallantur , & contra canonicas Scripturas aliqui sentiant . No consent is to bee given to those Bishops which are Catholique , when they are deceived , or hold any thing contrary to the canonicall Scriptures . Wee then in going out of that Church where the word of God is not purely taught , & the Sacraments are not administred duely , according to our Saviour Christ his holy institution , and God is not worshipped after the Apostles doctrine ; make no default or departure from the Church , but as Moses went out of Egypt , Lot out of Sodom , Elias from Baals Priests : and that is no apostasie , but a renunciation of their apostasie , that wee might marshall our selves under the Standard of our head and Captaine Christ Iesus , and so enter into true Hierusalem , which is mother of us all . If the Church of Rome give impediment to us in this passage , it is a step-dame , no true mother , no Apostolike Church . Neyther is it the Catholike , but a particular Church , as the Churches were of Alexandria , Milan , Ephesus , &c. The Church is called Catholike , first , in respect of place , when it is not appropriated or fixed to any certaine place ( as the Iewes did dreame of Ierusalem long agoe , and the Papists doe now dote of Rome ) but reacheth unto all parts and places of the world : secondly , it is called Catholike in respect of persons comprehended in it , because no sort of people are excluded or refused . For now the wall of partition is pulled downe , and wee are all one in Christ Iesus : thirdly , it is called Catholike in respect of time , that whensoever it had beginning , yet it continueth for ever , eyther militant here upon earth , or triumphant in heaven . So the whole family or house of God is divided . Fourthly and lastly , the Church is called Catholike , in respect of doctrine therein professed : for it imbraceth & maintayneth , not parts or portions , but the whole body of Prophetical and Apostolical doctrine . The Church of Rome is not Catholique in any of these respects ; and therefore we pleade , Not guilty of apostasie in leaving it . Let our adversaries meditate rather how to cleere the Church of Rome of apostasie : for it is fallen away from them of whom it received the Gospell , Faith , Religion , and the name of a Church . Let them refuse their Synagogues , forsake their broken cisternes that will hold no water , returne to that true & ancient faith , for which they were once renowned through the world ; and wee shall runne together againe in an holy union with them . If they will not , I call heaven and earth to record against them this day , that they themselves are fallen from the Gospell , from truth , from word , from Sacraments , from Religion , from Christ , from the Apostles & church of Christ : all which wee uphold with great endevour . For they have broken the bands , wherwith they were coupled to the Apostles : they have relinquished that communion , which formerly they held with the Church .

These bands be of two sorts , outward and inward . The outward bands may bee cut in sunder : as the profession of true doctrine , and the right administration of the Sacraments . Both which bands are broken by our adversaries ; as wee have shewed some proofe of before : And they shall never be able to throw any just aspersion upon us in that kind ; the Lord of heaven and earth be praised for it . Amongst the inward couplings , Election is first : for all that belong truely to the Church , are bound together in heaven in the bundle of life with their God . The other is the band of Christ his holy Spirit ; which worketh the same faith and love in the members , that is in Christ our head . These inward bands cannot be dissolved , or cut in sunder : for neyther can God his eternall election be avoyded ; neyther can the faith of those that are elected , faile totally or finally . The visible Church hath in it selfe , two different sorts of people : the one make an outward bare profession onely ; the other by inward election , are firmely joyned unto Christ . The first are in the visible Church alone , but not of the Church invisible : They participate in the outward Sacraments of Christ , but not with the inward blessings of Christ ; and so they may fall away : they may be in the Church , but not of the Church . They which are inwardly coupled to Christ by his election , and holy Spirit , cannot fall away from Christ & his church . So our Text teacheth us their constancie and perseverance ; If they had beene of us , they would have continued with us . The outward joynts and participation may be dissolved : for all they are not the Israel of God , which are of Israel . No ; many of them are Israelites : they were amongst the multitude that was called , they were not of the small number that was elected . Mali in Area nobiscum esse possunt , in horreo non possunt : Hypocrites and false Gospellers may bee in the Church with us ; they cannot be of the church : they are like Summer fruit , they hold not out , they continue not .

On the other side , they that bee of us , they continue with us . After they be matriculated , & have their names registred in the holy Rolls of the Church , they doe not revolt , but are established . All that the Father giveth me , shall come to mee ; and him that commeth unto mee , I cast not away . The counsell of the Lord endureth for ever . Vnde ( saith Saint Augustine ) nisi de nobis quos antea praescivit & praedestinavit ? Quis tollit praedestinationem Dei ? ante mundi constitutionem vidit nos , fecit nos , emendavit nos , misit ad nos , red●mit nos : hoc ejus consilium manet in aeternum , haec ejus cogitatio manet in secula seculorum . How doth the Lords counsel endure for ever , but in us whom he hath seene and predestinated ? Who can take away God his predestination ? before the foundation of the world he did foresee us , he made us , he reformed us , he sent unto us , he redeemed us : this counsell of the Lord abideth for ever , this thought of the Almightie remayneth thoroughout all ages . Behold the ground and certainty of their faith ; marke how they which are inwardly coupled to Christ & his Church , cannot fall away from the one or the other : for Christ sayes , None can take them out of his hands . Another reason is expressed in the same place : My Father which gave them to mee , is greater then all ; and none is able to take them out of my Fathers hands . These reasons were not good , if they might fall away from Christ which are inwardly coupled to him : for then Christ and his Father must bee weaker then hee that did take them out of their hands ; and that is a blasphemie worthy to be detested .