AN INQVISITION OF THE TRUE CHURCH, AND THOSE THAT REVOLT FROM IT.  
BEING A SERMON pronounced at the second Session of the PARLIAMENT.  
By CHRISTOPHER LO: Archbishop of ARMAGH, and Primate of all IRELAND.  ●●●N. 21.10. 
Cast out this bondwoman and her son: for the son of the bondwoman shall not be heir with my son Isaac.  
DUBLIN, Printed by the Society of Stationers.  
Anno M. D.C.XXII.   

TO THE RIGHT HONOURABLE ARTHUR LORD CHICHESTER, Baron of BELFAST, Lord high Treasurer of IRELAND.  
I Have dedicated this Sermon to your Lordship, who heard it pronounced in our late Parliament here; when you represented the State and Person of a great King. It was then expedient (as I thought) for the duty of my place, and instruction of the hearers in that Honourable presence, out of holy Scriptures, and writings of ancient Fathers, to express such marks or demonstrations, as might distinguish and make the Spouse of our Lord and Saviour jesus Christ, to be known from a stepdame. The true mother nourisheth her children healthfully with bread of life, and sincere milk of the Word: the other setteth before them quelques choses of humane inventions, and unsavoury plants which our heavenly Father never planted. My endeavours therein, aimed at no other end, but to leave Noah's fatherly blessing behind me: that is often in my mouth, and never from my heart; God persuade japhet to dwell in the Tents of Sem: that living together like friends and countrymen, we might in some measure have our militant Church on earth, resemble the triumphant congregation or city of Angels and Saints in heaven. Amongst whom, nothing is more peculiar and proper than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that happy agreement and consent which admitteth no strife, no difference: Such holy concord would grow here with us (for all aspire to be joined to that blessed Society) if we were reduced into one Fold. It may be that some small debates come from our own brethren & comburgesses; moving unnecessary and unprofitable questions in Ceremonies, things indifferent, and Christian liberty: and therein I think we may say with Deborah; The divisions of Reuben are great thoughts of heart. Those will undoubted-cease (as they abate daily) when we contain ourselves under the rod and staff of our shepherd jesus Christ. Let him possess us wholly, and ceremonies can give no impediment, as they be used in this Church. We put no merit, no matter of salvation, no worship of God in them: but use them to nourish peace, and charity, to keep order and decency in the Church; not for exercises of piety: And most of them were used in the Church long before Popery did bear sway. The abuses mixed with them by the Romanists, we affect not, we defend not, we allow not: they have no portion, no right, no memorial in jerusalem. Things that have been abused, need not to be clean abolished: were that proposition made general, it overthroweth Churches, and many things else, as well as the Rites and Ceremonies of our Liturgy. Our worthy ancestors (saith Saint Augustine) took the Temples dedicated to Idols, and converted them to holy Oratories or houses of prayer, where CRIST JESUS is worshipped sincerely, and his Gospel is purely taught. They took the revenues which were devoted to the gods of the Gentiles, to theatres, to Vestals, and turned them to the entertainment of Ministers, though they served not Antichrist before, but Belzebub the chief of the Devils. And Saint Augustine findeth no solecism or incongruity in it. Hoc de illis fit quod de ipsis hominibus, cum ex sacrilegis & impijs in veram religionem immutantur. The grave and learned Father avoweth, that there is not any other thing done in matters of this kind, but that which happeneth unto men themselves, when they are turned from sacrilege and impiety, unto Christian Religion. The sacred Vessels of the Temple had been foully abused in Babylon by Nabuchadnezzar and Balthasser, yet when Cyrus had given commandment for the restoring of them again, Zorobabel made no scruple to employ them in their former holy uses. It was Saint Augustine his practice, and is worthy to be observed: We correct those things which Schismatics or Heretics have corrupted, when they come unto us from them: but do acknowledge and allow that which they held, as they received it; lest, suffering ourselves to be carried away in offence with men's faults beyond the rules of justice, we should do some wrong to the things themselves. For we see the Apostle Saint Paul even in an Altar of the Gentiles where Idols were worshipped, to confirm the name of GOD, rather than to disavow it. I will add no more to the conclusion of this point, but the lesson which Saint Ambrose gave unto Saint Augustine, and was by him ever after esteemed as an Oracle: There cannot be a better discipline, nor more beseeming a grave and discreet Christian, then to do that which he seeth observed in the Church wheresoever he cometh. For that is ever to be held indifferent and to be performed for their sakes amongst whom we live, which is neither against faith nor good manners.  
The nature and use of these indifferent things is fully described by Saint Bernard: 
Epist. 7.  Certain things are simply good in themselves; and men can challenge no obedience that way: for they must be done, because they are enjoined by GOD. Other things are altogether evil, and follow the same rule. Between these things that be good or evil in themselves, there be other which be indifferent, and may be good or evil as they be used. In this last sort, the Christian Magistrate doth exercise his power (or else he hath no power left him) and when he hath interposed his authority, then do they in a manner change their nature, concerning the use of them: for they are not then left free to be omitted, but are necessary to be observed. In his fas non est nostrum sensum sententiae praescribere magistrorum. In his omnino praelatorum nec jussio nec prohibitio contemnenda. In these indifferent things every one may not follow his particular fantasy (that would bring in confusion, anarchy, and infinite tyranny) but all must comply with the Magistrate, with the Church, with the governors of it; 
1. Cor. 14.  The spirits of the Prophets are subject to the Prophets.  
This limitation in the use of things indifferent, brings no diminution to the freedom and liberty of a Christian: that hath place or seat in the mind, 
De votis Monastic.  and as Luther teacheth gravely, it resteth in the points that are between God and me; for example, If I believe and am persuaded in mind and conscience, that the Cross in Baptism, the Ring in matrimony, Kneeling at the Lords Supper, etc. work nothing with God, and are not used in the Church to any such purpose; I enjoy the full benefit of my Christian liberty, in the very use of these and the like Ceremonies: But if I go about to draw my liberty into a freedom of actions too, and to the things which are between my brother and me, thinking to do what I list in them (because they are indifferent of themselves, or in their own nature) without reverence to the Magistrates orders, and respect of the Church's decrees; I do certainly bring my liberty out of her true bounds, and turn it to a licentious disturbance of the Church, the Magistrate, and every Christian brother which is wise unto sobriety.  
Diligent care is to be taken, that we give not offence to our weak brethren in the use of these indifferent things. And that will be discharged two ways: first, if we consider who they be that pretend offence in this kind, Sure they are not weak ones (who are only to be respected) but such as esteem themselves stronger in faith then the residue. To these no just offence is given, but they take offence unjustly; not of weakness, but of curiosity, and overprizing their own inventions.  
Another, and the second means to acquit and clear the Church from these offences, consisteth in the faithful labour of the Pastors. Let them be vigilant to teach their people the nature and true use of ceremonies, and things indifferent, as soon as any scandal ariseth, (for so they should do) and the offence will wither in the bud, before it grow to strength or maturity to disquiet the Church. But when they which should extinguish offences, bestow their thoughts and endeavours to nourish them; impressions of doubts or scruples will be wrought in soft or tender minds easily: and it is not possible to remove them again, without much difficulty and trouble. That can never be welcome to the Church, neither is now seasonable or suiting with my years and infirmities: howbeit prepared I am, with the rest of my brethren, to endure and devour all pains or travail that may breed peace, concord, and unanimity amongst us. And I have the greater hope to prevail, either by persuasive reasons (which please me best) or by discipline (if the other be refused) for the noble assistance that your Lordsh. doth give me always in the affairs of the Church. Continue those honourable respects; for they will make your memory sweet and grateful to posterity, as they have obliged the Clergy now present to acknowledge your goodness, and myself most of all to remain,  
Your Lordsh. humble and affectionate servant, ARMAGH.   

AN INQVISITION OF THE TRUE Church, and those that revolt from it.  1. john 2.19. 
They went out from us, but they were not of us: For if they had been of us, they would have continued with us. But this cometh to pass, that it might appear that they be not all of us.  
IN the former Verse the Apostle maketh mention both of one, and many Antichrists. For (as Hilary writeth) every one is Antichrist, that doth not acknowledge Christ in the same manner that the Apostles preached him. So it cometh to pass that there be many Antichrists; according to Christ his prediction, There shall arise false Christ's, and false Prophets, to deceive (if it were possible) the very Elect. Old father Simeons' prophecy, when he took our blessed Saviour into his arms, sorted to the same conclusion. Immediately before the good man did sing his Swanlike song of Nunc dimittis, he pronounced freely, that which succeeding times have verified, That the child jesus should be set as a sign to be spoken against, not by one, but by many; He was in the world, and the world knew him not. he came unto his own, and his own received him not. But amongst those many 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 we are admonished of them. And indeed, who are more to be avoided of Christians, than they who oppose themselves against Christ our Lord? Yet none of them are to be eschewed with so much care or diligence, as those which cover their oppositions against Christ with titles of piety, of holiness, under the name and pretence of Christ; as if they were his Vicars, or Vicegerents, & did all for him. Professed hostility and open contradiction could never have advanced the kingdom of Antichrist: for who are so wretched, or Giantlike desperate, to enterprise war with God? The devil himself, being the Prince of darkness, when he would draw most awry, and seduce, is transformed into an Angel of light: even so doth Antichrist, pretending the name of Christ, the keys of Peter, his seat, his succession, & the alluring name of the Church, seduce great troops of unheedefull souls, that he could never gain with open profession of impiety. Such is the efficacy of his deceivableness, such is the mystery of his iniquity: under these habits or sheep's clothing, he disguiseth his Wolvish ravin. Let us not then be miscarried with outward shows or titles, but examine and weigh every thing by the balances of the Sanctuary.  
For our better information in this caveat, the Apostle, by the passage of my Text, doth brand this Antichristian troop with a legible mark, 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 mark, a true cognizance to discern the Antichristian sort. And needful it is that we should have such prints or characters to discover them, in regard of the great peril & 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 very orthodox: Each one that is severed from the true Church, & joined to the false, as to an adulteress, is certainly cut off from the promises made to the Church: neither can he be interessed in Christ his promises, which forsaketh Christ his Church. He is a stranger, he is profane, he is an enemy, 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 ourselves into the society & fellowship of the Church. 
Psal. 84.  How amiable are thy Tabernacles, O Lord of Hosts? What happiness is it to be joined in company and consort with the patriarchs Abraham, Isaac, and jacob? with the Prophets, with the Apostles, with the Martyrs, with the holy Angels of God, and with Christ himself? Take heed therefore, beloved brethren, and beware that you bereave not yourselves of the comforts dispensed unto you out of the Church: beware that you cut not yourselves off from this heavenly communion or company, through singularity or headiness of courage. Pluck not up the Tares in prejudice or detriment to the Wheat; but suffer both to grow together until the Harvest, and let him separate which hath the Fan in his hand to purge the floor.  
I know it will here be objected, that the Antichristian sort may be well discovered by their apostasy and relinquishing the Church, when the Church itself is not controverted: but where the Church is ambiguous, that men make question where the true Church is whether it be with those that profess the Gospel of jesus Christ sincerely, or amongst such as have addicted themselves to the Bishop of Rome▪ there the notice of apostasy is not perspicuous, it is not easily to be taken: For as Wasps make themselves combs like to Bees; so heretics have their Conventicles, their Synagogues, which they adorn with the style & 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 jesu 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 inquests or trials to find it: either by the marks which we have devised ourselves; or by evidences which Christ jesus, 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 proof: for CHRIST is truth, and knoweth his own body best. Doth not the Lord know who be his? Yes certainly, He calleth his own sheep by name, joh. 10.  
On the other side, sad experience teacheth us that live in this age, how miserably they are mistaken, that go about to point out the Church, not by any certain demonstrations out of the holy Scripture, but by deceivable fantasies of men. Wherein they commend Antiquity first, for a special mark of the Church: and consider not that it may be counterfeited or pretended without any truth of right and just antiquity. Did not the Gibeonites plead it in that manner for their rags, their overworn shoes, and moulded bread: So they did, if they circumvented a wise and vigilant Governor, with such colourable pleas: how much easier is it to beguile ignorant and simple people, or to put them into error by masks and pretences of feigned antiquity? And though we have not any cause to avoid or shun the trial of true antiquity, which cometh from the Ancient of days, nor our adversaries to presume of it: the unpartial and due consideration of the thing itself, will certainly evict, that Antiquity cannot be any firm or individual companion of the Church, and so no good mark. For then, the Church must have been ancient in the very infancy or beginning thereof; which is a thing impossible. Antiquity is commendable: not in itself, or when it is alone, but as it is joined with verity. Therefore I conclude this article with the same exhortation that the Prophet jeremy used to the men of his time: Stand upon the ways and consider which is the old way, and the good way, and walk in it, that you may find rest to your souls.  
Let us pass on further, to the consideration of other marks, and you shall see, it cannot stand good to make the Church always visible or conspicuous. That would take away an article of our Faith and Creed. When we believe there is a Church, we do affirm plainly that it is not visible, or ocularly to be discerned: 
Heb. 11.  for Faith is an apprehension of things that cannot be seen. So believing there is a Church, (as is by all professed) we acknowledge therein that the same is not visible. Why should any speak of multitudes to be a mark of the Church, 
Luc. 19  seeing Christ himself calleth it a little flock? Quid gaudendum ad multitudines? This mark of multitudes had been a weak and impertinent allegation, when all the world was drowned, but eight persons saved in the Ark; and that was then the whole number of the Church. Or when the five cities were destroyed with fire, and Lot only escaped with his two daughters: or in Elias time, when he complained he was left alone.  
The Church is not ever in one state, but like the Moon, sometimes increasing, sometimes diminishing; sometimes at the full, sometimes in the wain: and therefore the multitude, or paucity of people in the Church being but accidents, and not essentially inherent in the Church: are made marks of the Church unproperly.  
Thus they are deceived, and deceive others, that seek and set forth a Church in their own 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 men's instructions, but from the oracles of God. Seek 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 Gospel unto every creature, to baptise them in the name of the Father, of the Son, and of the holy Ghost, and to teach them to observe all that he hath commanded. These be the things which the Son of God would have practised in his house, and by them you may easily find out the Church of God. The sincere doctrine of the Gospel, the true and right administration of the Sacraments, and that form of discipline which may bring obedience to his commandments: who can make that a Church where these things be wanting? who can deny it to be a Church, where they be exercised? My sheep (saith our Saviour) hear my voice. 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 hear 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 usual marks to know Christ and his Church by. So Christ saith himself, If ye abide in me, and my words abide in you, ye are verily my Disciples. But alas how can his words abide in those which hear not of them, that are forbidden to hear 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 war with such people; neither can they be joined to the Church, that sever themselves ●●om the Gospel. Or put case they have the Gospel, yet if it be not expounded truly unto them, if it be 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 compass of Holy Writ, glistering without never so much otherwise, yet can it not be holy unless it be conformed to the word of God. 
Hierony. in cap 5 ad Galatas.  Quicunque Scripturam aliter intelligit quam 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 be called an heretic, although he be not departed from the Church. Are not the interpretations from God? joseph teacheth us they are from God, in expounding Pharaohs dream: 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 plain & easy: 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 war against many others, that is to be expounded in a correspondency to all the rest, rather than in a repugnancy unto them. And if you will try the Spirits whether they be of God, or no (as S. john adviseth us) or examine every interpretation; we have two rules to measure them by: The first examination is, whether their interpretations and expositions be 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 trial of particulars by this rule. Is it possible for them to seek the glory of God in the question of justification, which refuse the justification by jesus Christ, and attribute salvation to their own merits? who magnify the abilities of humane nature, and extenuate the unsearchable riches of God's grace? I conceive no possibility or appearance of it. Quid illis miserius quorum saluti salus ipsa non sufficit? Alas, how miserable are they, which will not have salvation itself sufficient to save them? Beloved, let us not abrogate the grace of God: for S. Augustine writeth truly, Tutiores vivimus, si totum Deo damus; We live in more safety when we ascribe the whole work of our justification to God.  
The second trial of interpretations, is, whether they be agreeable with the proportion of faith? For he that prophesieth, must do it accorcording to the proportion of faith. Measure the doctrine of Romish Catholics by this rule, and I think it will not prove Catholic. Can the invocation of Saints stand with the proportion of faith? will they believe in Saints? & how can they call on them, in whom they have not believed? I cannot stand upon many such particulars, which you all do see might be alleged: but am forced through straightness of time to conclude them in this general. 
Hierony. in cap. 1. ad Galatas.  De Evangelio Christi, hominis, faciunt Evangelium, aut quod pejus est diaboli: These interpretations of Scripture, which do not agree with the proportion of faith, make of Christ, a man's Gospel, or a devils, and that is worse. The Ark of God and Dagon cannot stand together: there is no agreement between light and darkness: the purity of the Gospel will never admit sophistications of humane devises; howsoever the Council of Trent would have both to be received alike, 
Sess 4.  namely, the books of both Testaments, and the unwritten Traditions, with equal piety and affection of reverence. It is true that the Apostles delivered many things o'er tenus, which Apostolic men received and delivered again faithfully to their disciples: but let that be well remembered withal, which Ireneus writeth, that all these things were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were all agreeable to the Scriptures, and their writings. Is it probable, or shall we believe, that the Apostles writing, we 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 jupiter, Mars, Mercury, etc. 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 own 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, jesus 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 rank 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 mark of the Church; and so the Hucksters that chop and change it, to serve their own inventions or turns, carry not the right cognizance of Christians.  
Touching Sacraments, and the due administration thereof, which is another mark of a true Church: they that are most confident, and make greatest vaunts of the Church, do no ways administer them rightly; save that by God his providence the essential form of Baptism is retained amongst them: otherwise they profane it not a little, when they apply it to senseless things, as to Bells; when they add Salt, Oil, and spital. Is not the element of Water sufficient, which Christ instituted to represent his precious blood, to wash away our sins, without those mixtures?  
The other Sacrament of the Lords Supper, they have not defiled, as they have done Baptism: but they have quite altered and changed it into a cursed and abominable Idol of their Mass. And so have prevented and annihilated Christ his holy institution: For first, whereas two things be necessary in Sacraments; the sign, and the thing signified: they take away the Signs, for establishing of their Transubstantiation. Secondly, they should distribute it unto others, and they keep it only to themselves, & so make it private; whereas it should be a public banquet. Thirdly, they keep the Cup from the people, which our Saviour commanded should be given to all. Fourthly, in the Supper Christ offereth himself to us, and their Priests offer him unto God; who indeed cannot be offered but by his eternal Spirit; nor without his death, whereas he died but once for ever. And where these things be done, the essential parts of the Sacrament are not kept; therefore no Supper, no Sacrament, but an horrible profanation, and plain sacrilege. Adulterum est, impium est, 
Cypr de laps.  sacrilegum est quodcunque humano furore instituitur, ut dispositio divina violetur. Whatsoever is instituted by humane temereity, to violate God his ordinance, is adulterous, it is impious, it is sacrilegious.  
As for those men's discipline, whereby people should be brought to the obedience of Christ his commandments: the world seeth their wilful 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 City that is not inhabited with good men, is more unpleasing to me then the basest village.  
Seeing therefore the Church of Rome retaineth not the sincere purity of the word: seeing it hath abolished one of the Sacraments, & corrupted the other profanely: 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 Baptism cannot be administered out of the Church: And when the entire form of Baptism is observed, S. Augustine is resolved, Non haereticus, sed haeretici manu Christus baptisat; There it is not the heretic that baptiseth, but Christ doth it by the hand of an heretic. Therefore the Council of Nice determined very gravely, that there should be no rebaptisation, of such as were baptised by heretics. Yet I do not allow the Romish Synagogue to be 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 Bridegroom hath not given her his bill of divorce, but suffered her hitherto to hold Baptism, as it were the marriage Ring; I account it a Church, but miserably deformed, and infected with infinite errors. I cannot reckon it less than a part of discourtesy, & of more advantage than God's 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 yield them all that doth appertain unto them; and let us tax their corruptions nevertheless with all freedom. This is heroical, this is Prophetical, this is Apostolical, and much more than they will yield 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 condemn us for heretics, for schismatics, and to have no Church at all. Like to Athalia, that seeing the right heir joas crowned King of judah, cried, Treason, treason, when she was greatest traitor herself. Indeed if we unchurch Congregations for schism, or for simple heresy, there will be no good warrant, unless the heresy impugn one of the three persons of the holy Trinity directly; then the heresy is not single, but ariseth to infidelity, which is the bane & cutthroat of all Churches.  
But our adversaries do charge us also with Apostasy; and that is a mark 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 Catholic Church which is forsaken. To admit that which will not easily be 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 Monk; yet will it not thereon follow, that we must still fetch our Religion from Rome, as from the chief fountain and wellspring of all godliness. For if any man fall away from that Church which is not Christ his spouse, he cannot be charged justly with Apostasy: Nullus pudor est ad meliora transire; It is no shame to change for the better. Or if a man do leave and depart from a particular Church in body, and yet forsake not the communion and fellowship of the Apostles doctrine, nor the Sacraments rightly administered, 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; He goeth not out of the Church that departeth corporally, but he that spiritually hath forsaken the foundations of Ecclesiastical truth. The right apostasy is a falling away from the true Catholic & Apostolic Church of Christ, and therefore from Christ; and that by revolting from the Apostles doctrine, & the communion of the Catholic faith. They went out from us. If Luther, Calvin, and ourselves went out of the Church of Rome, we incur no crime of apostasy therein: because we left that Church which was neither Catholic, nor Apostolic. We left not Bethel, that is, the house of God, until it became Bethaven, that is, the house of iniquity.  
An Apostolic Church it is not, because it resteth not upon the doctrine of the Apostles, but is fallen from it, as we have formerly showed. In which case, 
De unitat. eccles.  we have S. Augustine's grave advise; Ne Catholicis quidem Episcopis consentiendum est, sicubi sorte fallantur, & contra canonicas Scripturas aliqui sentiant. No consent is to be given to those Bishops which are Catholic, when they are deceived, or hold any thing contrary to the canonical Scriptures. We then in going out of that Church where the word of God is not purely taught, & the Sacraments are not administered duly, 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, Let out of Sodom, Elias from Baal's Priests: and that is no apostasy, but a renunciation of their apostasy, that we might marshal ourselves under the Standard of our head and Captain Christ jesus, and so enter into true Jerusalem, which is mother of us all. If the Church of Rome give impediment to us in this passage, it is a stepdame, no true mother, no Apostolic Church. Neither is it the Catholic, but a particular Church, as the Churches were of Alexandria, Milan, Ephesus, etc. The Church is called Catholic, first, in respect of place, when it is not appropriated or fixed to any certain place (as the jews did dream of jerusalem long ago, and the Papists do now dote of Rome) but reacheth unto all parts and places of the world: secondly, it is called Catholic in respect of persons comprehended in it, because no sort of people are excluded or refused. For now the wall of partition is pulled down, and we are all one in Christ jesus: thirdly, it is called Catholic in respect of time, that whensoever it had beginning, yet it continueth for ever, either 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 Catholic, in respect of doctrine therein professed: for it embraceth & maintaineth, not parts or portions, but the whole body of Prophetical and Apostolical doctrine. The Church of Rome is not Catholic in any of these respects; and therefore we plead, Not guilty of apostasy in leaving it. Let our adversaries meditate rather how to clear the Church of Rome of apostasy: for it is fallen away from them of whom it received the Gospel, Faith, Religion, and the name of a Church. Let them refuse their Synagogues, forsake their broken cisterns that will hold no water, return to that true & ancient faith, for which they were once renowned through the world; and we shall run together again 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 Gospel, from truth, from word, from Sacraments, from Religion, from Christ, from the Apostles & church of Christ: all which we uphold with great endeavour. For they have broken the bands, wherewith 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 be 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 we have showed some proof 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 couple, Election is first: for all that belong truly 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 neither can God his eternal election be avoided; neither can the faith of those that are elected, fail totally or finally. The visible Church hath in itself, two different sorts of people: the one make an outward bare profession only; the other by inward election, are firmly joined 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 constancy and perseverance; If they had been of us, they would have continued with us. The outward joints 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 Gospelers may be 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 be of us, they continue with us. After they be matriculated, & have their names registered in the holy Rolls of the Church, they do not revolt, but are established. All that the Father giveth me, shall come to me; and him that cometh unto me, I cast not away. The counsel of the Lord endureth for ever. Vnde (saith Saint Augustine) nisi de nobis quos antea praescivit & praedestinavit? Quis tollit praedestinationem Dei? ant 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 seen and predestinated? Who can take away God his predestination? before the foundation of the world he did foresee us, he made us, he reform us, he sent unto us, he redeemed us: this counsel of the Lord abideth for ever, this thought of the Almighty remaineth throughout all ages. Behold the ground and certainty of their faith; mark how they which are inwardly coupled to Christ & his Church, cannot fall away from the one or the other: for Christ says, None can take them out of his hands. Another reason is expressed in the same place: My Father which gave them to me, is greater than all; and none is able to take them out of my Father's 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 be weaker than he that did take them out of their hands; and that is a blasphemy worthy to be detested.  
If faith could fail, the elect might perish: for without faith it is impossible to please God. But our Saviour Christ doth testify, that it is not possible that the elect should perish: & therefore their faith cannot fail. If their faith could fail, the elect should be regenerate often: but the elect are borne of incorruptible seed; and as the seed is, so must the generation also be incorruptible. To that purpose S. john writeth, He that is borne of God sinneth not, neither can he, because the seed of God abideth in him. How should faith be variable, that hath God his promise? I will put my fear in their hearts, that they shall not go from me. If God will not have his to fall away, how should they fail? If he will put his fear into their hearts, that they should not fail, how can they lose that fear? No, no. Besides that, they have a further preservative, namely, the efficacy of Christ his prayers, Keep them in thy truth, joh. 17: Again, I have prayed for thee, that thy faith do not fail, Luc. 22.  
The mountains shall remove, and the hills shall fall down; but my mercy shall not depart from thee neither shall the covenant of my peace fall away, saith the Lord, Esay 54.  

joh. 15.  You have not chosen me, but I have chosen you, and ordained you that you go and bring forth fruit, and that your fruit remain. If Christ hath ordained that their fruit shall remain, who dare say that it shall not remain? 
Rom. 11.  The gifts and graces of God are without repentance. Of David's faith, of Peter's, and others that fell into enormous sins; I say with Tertullian, Caepit arescere, sed non exaruit: mota fuit, sed non amota: concussa, sed non excussa, nut extincta. Their faith began to wither, but it withered not: it was moved, but not removed: it was shaken, but not extinguished. The grace of faith, and the holy Ghost, may be, and are often lost even of them that are regenerate in part, concerning some certain gifts more or less; but cannot be lost wholly, because the Lord reserveth a seed in them. For example, David lost the rightness of heart, and integrity of spirit, when he fell into his foul sins of adultery and murder: yet was he not bereft of these wholly; for than he could not have prayed for restitution unto them. How shall they call upon him, in whom they have not believed? Mark then in David that seed which S. john saith is left. Oh the unsearchable riches of our God his goodness and mercy, that reserveth a seed of regeneration in our most heavy & sad downfalls! For except the Lord of Hosts had left this seed, we should all have been as Sodom, and as Gomorra.  
Theophilact writeth to the like purpose, of Peter, upon Luc. 22. Although Peter thou shalt find a concussion for a while, yet hast thou the seeds of faith left within thee: although the breath of the Tempter shake down some leaves of thy faith, yet the root holdeth life, and thy faith shall not fail. Will you see a lively representation or spectacle hereof? Look upon the same man, the same Peter, Mat. 14. when he was walking unto Christ upon the Sea, and trampling down the proud waves thereof with his feet: he began to be drowned in that haughty enterprise; but Christ, reaching out a hand unto him, held him up. Blessed be that sweet, that comfortable, that helpful, and healthful hand of jesus Christ, which is reached out to us all in our several necessities. And so, to conclude this point with sensible divinity, which most of us, that observe it, hath experience of; though our faith be often shaken (as Peter was) with our own infirmities, yet it standeth fast by the mercies of God in Christ. He seeth no iniquity in jacob, nor transgression in Israel: or if he look upon it, he beholdeth all the Items & Obligations thereof canceled, and fastened to the Cross of his Son. So as indeed there is no condemnation left to them that are in jesus Christ. 
2. Cor. 4.8.  We are afflicted on every side, yet are we not in distress: we are in doubt, but we despair not: we are persecuted, but not forsaken: cast down, but we perish not.  

Hieronym. epist. ad Rusticum  Nihil Christiano foelicius eui promittitur regnum coelorum: nihil laboriosius qui quotidiè de vita periclitatur: nihil fortius, qui vincit diabolum: nihil imbecillius qui à carne superatur. Nothing more happy than a Christian, because he hath promise of the kingdom of heaven: nothing more painful, because he runneth in hazard of his life every day; nothing more valiant, because he overcometh the devil: nothing more feeble, because he is vanquished by his own flesh. This sum is, that we have a great treasure given unto us of God in faith and believing his promises: but we carry this treasure in earthen vessels, subject to many knocks. Let us therefore work out our salvation with fear and trembling: first, by distrusting our own abilities, and attributing all to God through jesus Christ: Secondly, in believing his promises therein. So we shall be humble in ourselves, with fear and trembling; yet confident in God, which worketh all in us, both to will & to perform. When we are weak, he is strong; and out of our weakness bringeth forth his own power. He predestinateth us to be of his family by his eternal counsel, inrolleth us by our Baptism, calleth us by his holy word, nourisheth us with the body and blood of his Son jesus Christ, sealeth and confirmeth us to constancy by the effectual operation of his blessed Spirit. And so those which revolt from us in these bands, what outward show soever they make of Catholics, yet are they not of the true Church: but so persisting, they have no portion; no right, no memorial in jerusalem. Howbeit let us pray the Father 〈◊〉 Lord jesus Christ, to take away the va 〈…〉 ●s laid 〈◊〉 their hearts, to the intent 〈…〉 red together into one fold, to 〈◊〉 ●hip, to ●●●fesse, to call upon Father, Son, & holy Ghost, three persons and one God, praised and magnified in the Church throughout all generations. AMEN.  
FINIS.