Recover from Apostasy, Part

Recover from Apostasy · Part

p. 22Hetherto of the generall conſideration of my Text, by handling the two oppoſite termes joyntly in their diſtinct times. I proceed now to the particular points ſeverally: each by it ſelfe.

The two branches which in ſpeciall ſprout out of the body of my Text, are theſe.

1. The dammage of Apoſtacy, intimated in this word LOST, which giveth us to underſtand that Apoſtacy implungeth into perdition.

2. The advantage of Penitency intended under this word FOVND, which giveth us further to underſtand that Penitency reſtoreth to ſalvation.

Of these in order.

It hath beene ſhewed before that the HEE here ment was an Apoſtate. Hee forſooke the Church, and in that reſpect hee is ſaid to p. 23be **Simplex verbum foreign ſignificat perdere cō poſitum foreign non caret emp…ſi. foreign & foreign opponuntur apud Iſocrat. in Archid.foreign LOST: That is in the ſtate and caſe of him to whom eternall deſtruction and damnation belongeth. His Apoſtacy therefore implunged him into perdition: where into all Apoſtates are implunged. So much is intended under this phraſe Subſtractio ad perditionemforeign (Heb. 10.39.) a withdrawing or drawing backe unto perdition. The with-drawing whereof he ſpeaketh is from the profeſſion of the true Faith, an Apoſtaſy from it. This is evident by that which in way of oppoſition, hee addeth, foreign, but of Faith. We are not (ſaith he) of them that draw backe: but of them that cleave cloſe to the true Faith, and faſt hold it. Now by adding this inference (unto perdition) to that ſinne of drawing backe, he plainely ſheweth that Apoſtacy implungeth into perdition. In this reſpect that notorious Apoſtate Iudas is, by him that well knew what was his due, ſtiled, the ſonne of perdition, Iohn 17.12. Chriſt foreſeeing that he would fall away, and proove an Apoſtate, in relation thereunto termes him a ſonne of perdition, that is a man that would implunge him ſelfe into eternall deſtruction.

S. Peter in ſetting downe this point, notes out the true ground and reaſon therof in theſe words, Denying the Lord that bought them, they bring upon themſ…lves ſwift deſtruction, 2 Pet. 2.1. By the Lord that bought them, hee meanes the Lord Jeſus Chriſt. Now to deny him is an high pitch of Apoſtacy: And thereby …hey bring upon themſelves deſtruction; in that there is no ſalvation p. 24in any other. For there is no other name under heaven given among men whereby wee muſt be ſaved. Act. 4.12. They who deny him by whom alone ſalvation is to be had muſt needs bring deſtruction upon themſelves. This is the moſt principall reaſon of all.

There is another like to this, noted by the Apoſtle (Hebr. 10.25.) they forſake and deſert the aſſembling of Saints together, that is, the Church of God, the Communion of Saints. Now as Chriſt is the onelyonly Author and giver of ſalvation:Nulli noſtrum dubium eſt per arcam Noae …ccleſiam ſuiſse figuratam. Aug de Vnit. Ecl. c. 5. Firmiſſimè tene omnes qui extra eccleſiam catholicā praeſentem fin…unt vitam, in ignē aeternum ituros Nam & in diebu… diluvij neminem legimus extra arcam potuiſſe ſalvari Aug. de Fid. ad P. Diac. c 37, 38. So he cauſeth the ſweet ſtreame of ſalvation to flow foorth upon his body onelyonly: which is the true catholicke Church. Where the Apoſtle ſaith (Eph. 5.23.) He is the Saviour of the body, he meanes it excluſively, of none but of thoſe who appertaine to the body, and are members therof. In this reſpect the Church is fitly reſembled to Noahs Arke. For as none were ſaved from periſhing in the generall deluge, but they who abode in the Arke: So can none be ſaved from eternall perdition, but ſuch as remaine in the true Church. Apoſtates therefore, by deſerting the Church implunge themſelves into Perdition: and remaine as children of Perdition, even as perſons loſt, while they continue Apoſtates.

The miſerable plight o… apoſtat….Hereby take notice of the wretched diſpoſition, and woefull condition of Renegadoes: who caſt themſelves out of the true Church, renounce their Chriſtian Faith, and denie the Lord who ſo dearely bought them. What, p. 25what is then in this wide world that can countervaile ſuch a loſſe? Or what can ſtand him in any ſteed that is loſt? Can wealth? Can honour? Can liberty? Can life it ſelfe?

1. Wealth got by Apoſtacy is vaniſhing.1. The wealth of this world, which is all the wealth that can be gotten by Apoſtacy, may prove like Ionahs gourd, and vaniſh away ere thou be aware: even while the thought of ſome ſeeming content is in thine head. But the wealth loſt by Apoſtacy, is, as the Apoſtle ſets it downe (Heb. 10.34.) foreign a ſolid ſubſtance: and that foreign much better then this world can affoord. For it is foreign in Heaven: it is there treaſured up for us; and thereupon it is foreign enduring, that never fades away. This better, enduring ſubstance, in Heaven, is loſt by ſuch as are themſelves LOST through Apoſtacy.

2. Honour of Apoſtates ends in ſhame.2. The honour atchieved by denying the faith may prove like Hamans promotion, which lift him fifty cubits high above ground upon a gibbet: but the honour loſt by Apoſtacy, is bb1 Pet. 2 9.1 Pet 2:9a Royall Prieſthood, ccRev. 3.11.Rev 3:11a Crowne, ddJam. 1.12.Jas 1:12a Crowne of life, ee1 Pet. 5.4.1 Pet 5:4an incorruptible Crowne of glory, ffIam. 2.5.Jas 2:5a Kingdome, gg2 Tim. 4.182 Tim 4:18an heavenly Kingdome, hh… Pet. 1.11.an everlaſting Kingdome. This is the honour that belongs to ſuch as perſ…vere in the faith; which they who renounce the faith, doe forfeit.

3. Ap…ſ…ates … miser…ble ….3. The liberty attained by leaving the true Chriſtian Chur…h, may be ſome externall, temporary freedome from priſon, from chaines, from gallies, from bondage and ſlaverie under cruell men. But the liberty loſt thereby, is that p. 26divine, and iiRom. 8.21.Rom 8:21glorious liberty of the Sonnes of God, kkGal 5.1.Gal 5:1wherewith Chriſt hath made them free: which is a freedome from the wrath of God, the curſe of Law, the dominion of ſinne, the tyranny of Satan, and eternall damnation. Is the rage of man more to be feared then the wrath of God? chaines of iron more then the bonds of the law? Bondage under Turkes more then ſlavery under Satan, whoſe worke which he enjoynes is villany; whoſe wages, which he gives is damnation? are blowes and ſtripes on the body,Terrors of conſcience moſt terrible. more then gawles and wounds of conſcience? The anguiſh of a tormenting conſcience is much more intolerable then of ſcourges, whips, baſtenadoes, ſtrapadoes, racks, or any torturing inſtruments on the body. There needs no other Accuſer of an Apoſtate then his owne conſcience: no other Witneſſe to convince him: no other Adverſary to aggravate his crime: no other Iewry to finde him guilty: no other Iudge to condemne him: no other hangman to execute his doome upon him. There needs no other to work his woe, then his owne conſcience. Inſtance all theſe in that great Apoſtate Iudas.

Who accuſed Iud…s, or brought in the bill of inditement againſt him? Did any of his fellow Diſciples? No: none but his owne conſcience.

Who did beare witneſſe againſt him? Did any of the Prieſts of whom he received money to betray his Lord, or any of their officers who p. 27ſaw him accompliſh his treaſon with a kiſſe? No: none but his owne conſcience.

Who aggravated his crime? Did Nicodemus, or any of the Lawyers that beleeved in Chriſt? No: none but his owne conſcience.

Who found him guilty? Did any of the common people, who followed Christ from place to place, and r…ceived ſundry kindneſſes from him? No: none but his owne conſcience.

Who gave ſentence againſt him? Did Annas, or Caiphas, or Herod, or Pilat? No: none but his owne conſcience.

Who brought him to the place of execution, and there hung him upon a tree? Did any of the Governours ſouldiers? No: none but his own conſcience.

His conſcience was his Accuser, Witneſſe, Adverſary, Jewry, Judge, Executioner.

What the Poet ſaid of envie, may be applied to a guilty conſcience,

—Siculi non invenere TyranniHorat Epiſt. l. 1. Ep. 2.

Tormentum majus—

Ne're did the fierceſt tyrant

Invent a greater torment.

If it be ſaid that all Apoſtates have not ſuch torturing conſciences, I anſwer,A ſenceleſſe con…cience worſe then reſt-leſſe. that then they have a ſeared conſcience, which is much worſe. A reſtleſſe conſcience, though for the time it be even an intolerable burden, yet may it proove a meanes to bring the tortured ſoule to deepe humiliation for his ſinne, to ſound repentance, p. 28to an earneſt deſire of pardon, yea and to faith in Chriſt Jeſus: and thereupon be pacified, and quieted, as his was, who came trembling and fell downe before Paul and Silas,Acts 16.29, 30Acts 16:29Acts 16:30 and ſa…d, Sirs, what ſhall I doe to be ſaved? B…t a ſenceleſſe conſcience never works any remorſe, or reſtraint: but is an occaſion of mens giving themſelves over to worke all wickedneſſe with greedineſſe. Thus after th…ir hardneſſe and impenitent heart they treaſure unto themſelves wrath againſt the day of wrath (Rom. 2.5.) In this reſpect a conſcience paſt f…eling caſts a man into a more deſperate condition,Cum tenentur in tam grand… crimine per…uſs… ſu…t animi caecitate, ut nec intelligant delicta nec plangant. In…ignantis D…i major haec plaga eſt. Cypr. Serm. 5. de lapſis. then a conſcience deſtitute of all comfort. And of the two, it is better to live and die in deſpaire, then to live and die in an impudent remorſeleſneſſe: greedily committing ſinne without any trouble of conſcience. Surely in the day of judgement it will be eaſier for the conſcience which is reſtleſſe here, then for the ſenceleſſe conſcience.

God to be feared more then man. Heb. 11.35, 36.Heb 11:35Heb 11:36Be wiſe now therefore all yee that may be brought to the triall of cruell mockings and ſcourgings. yea moreover of bonds and impriſonment, and of all manner of tortures: be well inſtructed in the difference betwixt ſuch things as man can inflict upon the body, and ſuch as God can inflict on body and ſoule: that yee be not worſe then the fooliſh fiſh, which leape out of the warme water into the flaming fire. Such are they, who to eſcape the hands of mortall men, fall into the hands of the living God, not conſidering the weight of that which the Apoſtle p. 29ſaith (Heb. 10.31.) It is a fearefull thing to fall into the hands of the living God.

The feares which uſually moſt affright men, and draw them to be Renegadoes are but of ſuch things which the Apoſtle (1 Cor. 10.13) ſtiled foreign humane or common to man: Such as by man are inflicted, ſuch as by man may be indured.

I ſuppoſe greater and crueller tortures cannot in theſe daies be by mans wit invented,What tortures Martyrs en…ured. Maccab. 6.9, 10 & 7.1, 2, &c. then were of old inflicted by ſpitefull perſecutors on the Iewes in the daies of Antiochus, and on Christians in the time of the ten notorious perſecutions under the Romane Emperours.

bbErat ſpectaculum eorum quae fiebant ita crudele, ut omnem narrationem ſuperet. Euſeb. Eccleſ. Hiſt l. 8. c. 6.So cruell was the ſight of thoſe tortures which perſecutors inflicted, as exceeds all expreſſion.

ccVirgis, flagris, loris, funiculis lacerati oſſa nudata patebant: & aceto ſale mixto purulentis corporis partibus perfunduntur.Conſtant Chriſtians had their fleſh torne from their backs with rods, ſcourges, whips, and cords, ſo as their bones lay bare, and the raw parts of their body were waſht with vineger and ſalt.

ddFuſtibus percuſsi.They were knockt with clubs.

eeInſtrumentis membratim extenſi.They were ſtretched on racks.

p. 30ffFractis cruribus puniti.Their legs were broken, and they ſo left miſerably to periſh.

ggIn utra que manu digiti acutis calamis ſub extremis unguibus perforati.They were goared with ſharp pricks under the loweſt parts of their nailes.

hhTeſtis toto corpore ad mortem uſ que diſcerpti.Their bodies were ſcraped with ſhels to death.

iiTerga excoriata. Capitibus pellis detracta a fronte ad mentum uſ que .Their backs were fleaed. Their skin was pull'd over their heads from the brow to the chin.

kkNares, labia, aures, manus etiam & pedes amputati: & ipſi veluti quaedam victimae in carnes diſſecti.Their noſes, lips, eares, hands and feete were cut off; and they as ſacrifices cut into gobbets.

llLinguae funditus exectae (Plectrum palati & faucium ſaevus tibi Tortor revulſit. Prudent. foreign. Hym. 10. de Romano Mart.)Their tongues were cut out by the rootes, and puld out of their jawes.

mmOculorum expunctionem & effoſsionem tolerarunt.Their eyes were boared and digged out.

nnRobuſtiores ramos instrumentis quibuſdam in unum contraxerunt: deinde cuilibet Martyrum crura alligarunt: at que ita eos in ſuum quem que locum pro natura ſua recurrere permittentes, ſubitam m…mbrorum diſtractionem effecer…nt. (Intereat que feris dilaceratus equis. Prud. de Hippolyto. Hym. 11.)Their bodies were rent and pulled to peeces by ſtrong boughs, p. 31forced together by inſtruments, and let looſe when the limbs of the bodies of Martyrs were tied faſt unto them. Their limbs were alſo pull'd to peeces with wild horſes.

ooIacobus fullonis inſtrumento percuſſus obijt.Their braines were knockt out with a fullers inſtrument.

ppFractis cruribus puniti.Their legs were broken to peeces.

qqIgne combuſti.They were burnt with fire.

rrCarbonibus ignis ad ſupplicij diuturnitatem aduſti.They were a long while together parched on hot burning coales.

ssIn ſublime ſublati molliore igne ſuppoſito, fumo ſuffocati.Being hang'd by the heeles and their heads downward over a ſoft fire, they were choaked with ſmoake.

ttIn morem carnium veſcarum igne paulatim conſumuntur.They were roſted at the fire, as fleſh to be eaten uſeth to be roſted.

uuIgnes & craticulae fiebant ſenſim Martyrum corpora torrentes.They were leiſurely broyled on gridierons ſet over fire.

p. 32vvvvFerream ſedem perſerunt in qua corpora ipſorum velut in ſartagine cocta nidore astantes replebant.They were fried in red hot ieron chaires, as in a frying pan, which annoied the ſtanders bie with a ſtanch.

xxPlumbo igne liquefacto bulliente adhuc & igneſcente tergora perfuſi.Hot boyling lead was powred down their backs.

yyAeneas laminas ten…rimis corporis partibus applicabant.They clapt fiery plates of braſſe upon the moſt tender parts of their body.

zzTyrannus cum conſideraſſet regionis naturam quod frigore horrida eſſet, & anni tempus quòd hybernum; obſervata nocte in qua maximè malum ipſum augeſceret, & alias tunc aquilo in ipſa ſpiraret: juſsit quadraginta Chriſtianos nudatos ſub dio in media urbe congelatos mori. Tunc ubi mandatum audiviſſent, cum gaudio abjecta etiam extrema tunica ad mortem per frigus precedebant. Baſil. in 40. Mart. Conc. Item Greg. Nyſſen. de ijſdem Orat. 2.A perſecuting tyrant conſidering the nature of the countrey, that it was terribly cold, and the time of the yeare, that it was winter: and a night wherein the cold extremely increaſed, and that the northwind then blew there: commanded forty Chriſtians to be ſet ſtark naked under the open aire in the midſt of the City, to freeze to death. Then when they heard that charge, with joy caſting away even their innermoſt veſtmēt, they went on to their death by cold.

p. 33aaPardalum, Vrſorum, Suum agreſtium, Boum que impetum ſustinuerunt.They endured the violence of Libbards, Beares, wild Boares, and Bulls.

bbFame, ſiti, frigore necantur.They were deſtroyed with hunger, thirſt and cold.

ccEos qui in carcere ſuffocabantur canibus rojecerunt, adhibitis nocte die que cuſtodibus ne quiſquam eorum ſepeliretur: prolatiſ que reliquijs cum▪ a beſtijs, tum ab igne relictis, ac partim laceratis, partim aduſtis, deinde & reliquorum capitibus unà cum truncis pariformiter inhumatis complures dies militaris curae cuſtodiam deputarunt. Haec & alia tormentorum genera memorantur a Baſilio Concionibus in S. Martyres. Prudent. in Hymnis de Coron. Mart. Euſeb. Eccleſ. Hiſt. l. 5. c. 1. & l. 8. c. 6, 7. &c. Niceph. l. 7. c. 11, 12.Such as were ſtifled in priſon they caſt to dogs, ſetting watchmen night and day, leſt any of them ſhould be buried: and ſuch remainders as were left both of beaſts and fire, in part torne, and in part burnt, together with the heads & bodies of others they caſt out in like manner unburied, and committed them for ſome daies to the cuſtodie of ſouldiers.

Thus the barbarous cruelty of perſecutors extended it ſelfe as farre as it could, even beyond the temporall lives of Martyrs.

p. 34M…ny Martyrs of all ages and ſe…es.I ſuppoſe that more cruell torments cannot bee invented then of old have beene inflicted on Chriſtians. ddSe victos eſſe nec habere amplius quod inferrent confeſſi ſ…nt. Euſeb. Ec. Hiſt. l. 5. c. 1.Perſecutors have acknowledged that they were overcome; and had no more to inflict. Yet was all that they did or could inflict but humane (as was noted before) ſuch as fleſh and blood by the aſſiſtance of the divine Spirit could and did endure: which aſſiſtance was afforded not only to eeƲiri cum mulieribus, & ad…dum par vulis, torme…tis tradu…tur. Euſeb. loc. citat.ſtrong men, but alſo to women and young children, who were given up to be tormented. Neither were they onelyonly a few choiſe perſons who endured Martyrdome in Chriſts cauſe, but ſuch multitudes yeare after yeare, moonth after moonth, week after week, day after day, as an ancient Father teſtifieth, that ffNullus dies qui non ultra quin que millium numerum Martyrum reperiri poſſet aſcriptus, excepto die Calendarum Ianuarij Hier. ad Heliod.there was never a day in the yeare, except the firſt of Ianuary, whereunto the number of five hundred Martyrs at least might not be aſcribed. ggComplures …no die cumulatim perpeſſi ſunt, ita ut lictor gladium ſ…um h…bitaret, l…borando que defi…eret. Euſeb. Eccleſ. Hiſt. l. 8. c. 9.So many one after another in one day ſuffered, as the Executioner blunted his ſword, and with the paines he took, fainted. That which many of them endured, though to fleſh fleſh and blood it ſeemed intolerable, yet with much patience, hhPraeclaram …la…ritatem ac revera divinam virtutem Martyrum vidimu….excellent cheerefullneſſe, and divine courage they endured it. They were not as Beares hall'd to the ſtake, but while perſecutors were ſitting on their judgement ſeates and condemning ſome Chriſtians, iiAſsiliebant alij ad ipſum judicij tribunal, …e que ipſos Chriſtianos eſſe confiten…es, &c.others leaped in and prof…ſſed themſelves to be Chriſtians: and ſuffered the uttermoſt that could be inflicted p. 35kkCum gaudio riſu que ac …ilaritate extremam mortis ſententiam ſuſcipi…, it a ut Pſal…erent, &c. Euſeb. loc ….with joyfullneſſe, and a kinde of pleaſantneſſe, ſinging Pſalmes as long as their breath laſted: as Paul and Silas did, being after ſoare ſcourging put into the ſtocks in a priſon, Acts 16.23, 24, 25.

Such tortures and torments ſo couragiouſly and manfully have ſundry Chriſtians in all ages ſuffered, as to them who onelyonly heard thereof, they ſeemed incredible, and to many who were eye-witneſſes thereof they ſeemed ſo ſtrange and beyond admiration, as they thought the Martyrs to be madd, witleſſe, and ſenceleſſe. But Martyrs themſelves (who had the light of Gods Word for their direction,The ground of Martyrs courage. and the Spirit of wiſdome and revelation, in the knowledge of Chriſt: the eyes of their underſtanding being inlightned: Epheſ. 1.17, 18, 19, 20.Eph 1:17Eph 1:18Eph 1:19Eph 1:20whereby they knew what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints: and what is the exceeding greatneſſe of his power to us ward who beleeve, according to the working of his mighty power, which he wrought in Chriſt when he raiſed him from the dead, and ſet him at his owne right hand in heavenly places) Martyrs, I ſay, by the light of the Word and inlightning of the Spirit, with the eyes of their minde, pierced thorow the thicke cloud of all their ſufferings, and (as Stephen by an extraordinary worke with his bodily eyes beheld the Heavens opened, and the Sonne of man ſtanding at the right hand of God) they did ſeethe gratious favour of God towards them,Act 7.56.Acts 7:56 and feele the comfortable ſhining thereof upon their ſoules, whereby they were encouraged, p. 36and enabled to endure all that they endured. For God uſeth to give ſuch inward comfort, courage, aſſiſtance and ſupportance to his Saints ſuffering for his names ſake, as is unutterable, unconceivable.

The recompe…ce of Martyrs.Beſides, the minde and meditation of Martyrs was ſo fixed on the recompence of reward, which with much confidence they expected, as the ſence of paine was ſwallowed up therewith. For they accounted all tortures that could be inflicted,Rom. 8.18.Rom 8:18 Not worthy to be compared with the glory to be revealed unto them. Moſt elegantly and emphatically hath the Apoſtle ſet out the wonderfull great diſproportion betwixt a Chriſtians ſuffering, and the recompence following thereon,2 Cor. 4.17. expounded.2 Cor 4:17 in theſe words, Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glory.

1. All that can be by man inflicted on man is but **foreign premer…: ut calceus dicitur foreign premere pedem: & uvae dicuntur foreign.foreign compreſsio, a preſſure, and that of the body onelyonly. For man after hee hath killed the body, hath no more that he can do, Luke 12.5. Thus much is implied under this phraſe (Gen, 3.15.) Thou ſhalt bruiſe his heele. Satan by his inſtruments can reach no higher then the heele, that is the body, the inferiour part of man. For this preſſure of the body, by way of recompence, ſhall be conferred glory, that which of all is exceedingly deſired. The glory heere ment compriſeth under it whatſoever may make to the happineſſe of man, and that both in body and ſoule.

p. 372. The kind of affliction is but foreign ſome light thing eaſie to be borne by him that is indued with the Divine Spirit. For afflictions for Chriſts ſake may be compriſed under that yoke and burden of Chriſt which is eaſie and light, Math. 11.30. But the recompence is foreign a weight, ſuch a weight as infinitly over-poiſeth all afflictions.

3. The continuance of affliction is but foreign for a while, even for a moment. At the uttermoſt they cannot extend beyond this preſent life, which is a ſhort life. But the weight of glory is foreign eternall, without date, without end.

4. To ſhew that in this compariſon all degrees of compariſon are exceeded, he addeth hyperbole upon hyperbole thus, foreign, which emphaticall Graeciſme, becauſe other tongues cannot word by word expreſſe to the ful, they are forced to uſe words & phraſes which exceed all compariſon, as **Mirè ſupra mo…um Eraſm. Supra modum in ſublimitate Vu…g. lat. Excellenter excellens Beza.wonderfully above meaſure, above meaſure exceedingly: exceedingly excelling: or, as our laſt and beſt Engliſh tranſlation turnes it, a farre more exceeding.

What Oratour or Rhetorician could have ſet out a difference or diſproportion more to the life and to the full, then the Apoſtle hath done in the fore-mentioned words?

Who ſhould not, who would not bee mooved hereby to endure any thing that by man can bee inflicted for profeſſing Chriſt, rather then by denying him, looſe that exceedingly excelling weight p. 38of glory: Heereof when S. Paul, being rapt into the third heaven, had but a glimps, he ſaw and heard foreign unutterable matters, 2 Cor. 12.4.2 Cor 12:4which man cannot poſſibly expreſſe. Theſe, theſe are the things which eye hath not ſeene, nor eare heard, neither have entered into the heart of man. 1. Cor. 2.9. And theſe are the things that are loſt by denying Chriſt.

The puniſhmēt of Apoſta…y.Yet is not this all. Apoſtacy pulls upon a man not onelyonly poenam damni, loſſe of bliſſe, but allſo poenam ſenſus, Poſt inexpiabile malum ſaeviēs ignis aeterna ſcelerum u…ione torquebit. …ypr. de …au. Martyr.that which will make him feele paine and ſmart, even the ſence of torture and torment: and not ſuch as man onelyonly can inflict: No nor ſuch onelyonly as all the Divels in hell can inflict: But ſuch as by the wrath and power of the Almighty is inflicted: Such as red hot yron, boyling lead, flaming fire, and all other corporall and temporall torturing torments are too light to paralell or compare withall. For they are eaſeleſſe and endleſſe, mercileſſe and remedileſſe. A fire kindled in mine anger (ſaith the Lord Deut. 32.22.) ſhall burn unto the loweſt Hell. Heare this, O Apoſtates, and tremble. Receive therefore the counſell which the Lord thus giveth (Luk. 12.4, 5.) I ſay unto you, my friends, Be not afraid of them who kill the body and after that have no more that they can do: But I will forewarne you whom you ſhall feare: Feare him who after he hath killed, hath power to caſt into Hell: yea, I ſay unto you, him feare.

Becauſe hard and cruell uſage of Turks, and feare of worſe is the cauſe alleadged by this preſent p. 39Penitent, whereby he was mooved to renounce his profeſſion of Chriſt, I have the longer inſiſted thereon, and indeavoured to make cleere theſe ſix diſtinct points.

1. That Apoſtates may implunge themſelves into greater tortures then they can avoid.

2. That all that by men can bee inflicted on conſtant profeſſours of the Chriſtian Faith, are no more then what God can and will inable them to beare.

3. That greater tortures cannot be invented then have in former times beene inflicted on Chriſtians.

4. That Martyrs in all ages have expreſſed much comfort & joy in their greateſt ſufferings.

5. That their recompence farre ſurpaſſeth their endurance.

6. That by denying Chriſt that recompence is loſt and intolerable torments in Hell purchaſed.

If theſe be not enough to embolden Chriſtians againſt all that man can do, I know not what can be enough.

But yet there remaines one ſtumbling blocke to be remooved, and that is about life.Faith of more worth then life. For skin for skinne and all that a man hath will be give for his life.

For ſatiſfaction hereunto let it be conſidered that

1. This was the Divels allega…ion, Iob. 2.4. And ſhall a Chriſtian fight with the Divels weapons againſt Chriſt?

p. 402. I… that high prize ſet upon life bee taken in a faire and right ſence, it muſt be applied ad idem, to matters of like kind. For a temporall life, all the temporall things that he hath, may be given: as (Mar. 5.26.) the woeman which had an iſſue of blood, ſpent all that ſhee had on Phyſitions, namely all her temporall eſtate. But the true faith is of another kinde: the good of our ſoules, the preſent conſolation, and future ſalvation of them, depends on a conſtant profeſſion of the true faith. It is not in our power to part with it.

3. Life preſerved by Apoſtacy is but a temporary life, a ſhadow, a vapour, a bubble, a breath: Soone gone, even before a man can thinke of parting with it. How long did Iudas retaine his life after his Apoſtacy? The rich foole had his ſoule taken away long before his account. For while he dreamed of many yeares, he heard this ſummons, This night thy ſoule ſhall be required of thee (Luk. 12.20.)

4. If life be preſerved ſome while, it may proove ſo troubleſome, ſo weariſome, ſo irkſome a life, ſo full of terrour and horrour as a man wiſh again and again that he had died before he denied Chriſt. Inſtance Iudas Iſcariot of old, and Francis Spira of late.

5. Eternall life is forfeited by purchaſing temporall life after ſuch a manner. In this reſpect whoſoever will ſave his life ſhall looſe it, as Chriſt ſaith, Math. 16.25. Whoſoever denies Chriſt to ſave this temporall life is like to looſe eternall life.

p. 416. Temporall life is not a valuable conſideration for the loſſe of the ſoule. For what ſhall a man give in exchange for his ſoule? Math. 16.26.

If it be ſaid that life being preſerved,Pretence of future re…e…tance a vaine pretence for preſerving life. an Apoſtate may finde opportunity of eſcaping out of perſecutors hands, and ſo repent, and returne unto the Church, and glorifie God: as a ſouldier by flying in time of danger, may againe returne into the field, and get the day: I anſwer that

1. It is but a may be. Not one to a thouſand find ſuch an opportunity. This Penitent here before us found ſuch an opportunity. But many thouſands ſurprized by Turks as he was, ſpend all the remainder of their life in the ſtate of Apoſtaſie.

2. If they finde an opportunity of eſcaping, it will not neceſſarily follow thereupon that they will or can repent having once denied their Saviour. As it fell out with the ten Lepers, ſo it falleth out too too uſually with Renegadoes: but one of the ten returned to give glory to God: which cauſed Chriſt to ſay, Where are the nine? Luke 17.17. Here is now one before us, that by a right courſe of penitency is admitted into the Church againe. About ten yeares now paſt there was another in like manner received at Minhead in Somerſet-ſhire. But are theſe two the tenth, or tenth of ten times ten of them that having played the Renegadoes are returned into their countrey, yet never gave any publike evidence of their true repentance?

p. 42Grace how abuſed.3. It is a moſt undue and impious inference from Gods grace to ſinners, to take occaſion of ſinning: which the holy Apoſtle doth with much indignation deteſt. For where to the magnifying of the grace of God, and comfort of ſuch ſinners, as allmoſt to deſpaire felt the intolerable burden of ſinne preſſing upon their ſoules, he had ſaid, Where ſinne abounded, grace did much more abound, Rom 5.20.Rom 5:20ſome thence tooke occaſion of turning the grace of God into laſciviouſneſſe: with whom the Apoſtle thus expoſtulates the caſe, Shall wee continue in ſinne that grace may abound? Rom. 6.1, 2.Rom 6:1Rom 6:2Having noted their impious inference, with a vehement deteſtation he thus rejects it, God forbid. Farre be any ſuch conceipt from a Chriſtians mind.

That the non-conſequence of ſuch an inference may be the better diſcerned, the groffe miſtakings thereof are wiſely to be weighed. They are manifeſt in theſe three particulars.

1. There is non cauſa pro cauſa: the cauſe is groſſely miſapplied. For they make Gods grace a cauſe of committing ſin, whereas the Apoſtle produceth it as the cauſe of remitting and removing ſinne.

2. There is non ſubjectum pro ſubjecto: the ſubject matter, or thing whereupon Gods grace exerciſeth it ſelfe is miſchievouſly miſlaid. For they make ſinnes to come, or a reſolved purpoſe to con…inue in ſinne the ſubject of abundant grace, whereas the Apoſtle intendeth ſinnes paſt which can not be recalled: and thereupon p. 43if they bee not through grace remitted, the ſinner that hath committed them is moſt miſerable.

3. There is non objectum pro objecto; the kinde of ſinner, who is made the object on whom abundant grace is conferred, is wretchedly miſtaken. For they take the Apoſtle to ſpeake of ſuch as delight in ſinne, and retaine a purpoſe of living and lying in ſinne: whereas he meaneth ſuch as finde and feele themſelves to be ſinners through ſence of the heavie loade of ſinne preſſing ſoare upon them: even ſuch sinners as Christ came to call to repentance, Mat. 9.13.

Thus we ſee how pretence of returning to God afterwards is a moſt wicked pretence of denying God for the preſent.

Gods faithfull Martyrs in all ages have made little or no account of their temporall life,Martyrs little regarded li…e. when it came in competition with Chriſt, and a profeſſion of the Chriſtian faith.foreign. Heb. 11.35.Heb 11:35 The Apoſtle giveth this teſtimony of them, they would not accept deliverance. He meanes deliverance from death or preſervation of life: this, though offered they would not accept, namely on perſecutors termes or conditions, which was to denie the truth of God, or renounce their faith in him.

As an evident proofe hereof, give me leave to ſet before you ſome of their anſwers in this caſe.Reſolute anſwers of Martyrs.

When Shadrach, Meſhach, and Abednego were p. 44threatned to be caſt into an hot fiery furnace, unleſſe they would worſhip Nebuchadnezars idoll, they make this reply (Dan. 3.16, 17.) O Nebuchadnezar wee are not carefull to anſwer thee in this matter. If it be ſo, our God, whom we ſerve, is able to deliver us from the burning fiery furnace: and he will deliver us out of thine hand, O King. But if not, be it knowne unto thee, O King, that we will not ſerve thy gods, nor worſhip thy golden image which thou haſt ſet up.

When Eleazar was promiſed to be ſaved from torments, and death, if he would but make ſhew of yeelding, he couragiouſly anſwereth, It becommeth not our age in any wiſe to diſſemble whereby many young perſons might thinke that Eleazar being foureſcore and ten yeares old, Maccab. 6.24.were now gone to a ſtrange religion.

Thus alſo one of the ſeven brethren in the name of the reſt, We are ready to die, rather then to tranſgreſſe the lawes of our Fathers: foreign. 7.2.meaning ſuch lawes as God of old had given to their Fathers to be obſerved by them, and by their poſterity age after age.

To like purpoſe anſwered all the other brethren, and their mother too.

Chriſt himſelfe, when Peter would have diſſwaded him from ſuffering, with indignation thus replied, Get thee behind mee Satan, Mat. 16.23.

Saint Paul when the Diſciples upon notice that he ſhould be bound at Hieruſalem, beſought him not to goe up thither, anſwered, What meane you to weepe and to breake mine heart. For p. 45I am ready not to be bound onelyonly, but alſo to die at Hieruſalem for the name of the Lord Ieſus.

Ignis & crux, incurſus beſtiarum, diſsipatio oſsium, convulſio membrorum, totius corporis commolitio, ac ſupplicia Diaboli in me veniant, modò Ieſum Chriſtum acquiram. Euſeb. Hiſt. Eccl. l. 3. c. 36.Sir 50:3Ignatius being much threatned for his zealous profeſſion of Chriſt, ſaith, Let fire, and croſſe, invaſion of beaſts, breaking of bones, pulling aſunder of members, grinding of my whole body, and what elſe the Divell can inflict come, ſo I may hold Ieſus Chriſt.

Frumentum Dei ſum, & dentibus beſtiarum commolior, ut mundus panis inveniar. Ibid.And being brought foorth to devouring beaſts, he uttered theſe words, I am Gods corne, and am ground by the teeth of beaſts, that I may be pure bread.

Octoginta ſex annos ſervij Chriſto, nec me ulla in re laeſ…t unquam, & quomodo poſſum maledicere Regi meo qui me ſervavit. Ibid. l. 4. c. 15.Polycarpus, when the Governour promiſed to let him goe free, if hee would denie Chriſt, anſwered, I have ſerved him foureſcore and ſix yeares, and he never hurt me in any thing. How ſhall I curſe him who hath ſaved mee?

p. 46And the Governour adding one while promiſes, another while threatnings,Quid tardas? infer quicquid lubet. Ibid. Polycarpus thus cuts off all, Why doſt thou make delaies, inflict what thou liſts.

Lucius illi gratias egit, ac ſubjecit, hac ſe ratione a malis hujuſmodi dominis liberari, & ad bonum Patrem, & Regem Deum ſe proficiſci. Ibid.Lucius thanked him that brought him forth to ſuffer, and ſaid that he ſhould be free from thoſe evill maſters, and goe to God a good Father and King.

Germanicus, when he was brought forth to be torne in peeces and devoured by beaſts (the Governor perſwading him to be mindfull of his youth, Cum Germanicum Proconſul flectere vellet, at que aetatis admoneret, ſponte ſua beſtiam in ſe illexit. Ibid.that he might be ſpared) of his owne accord incited the beaſts againſt himſelfe.

Sanctus ad cuncta interrogata reſpondet, Chriſtianus ſum. Ibid. l. 5. c. 2.Sanctus being under tortures for profeſſing himſelfe to be a Chriſtian, unto every question propounded to him, he anſwered, I am a Chriſtian: whereby he occaſioned his torments to be continued to death.

p. 47Converte partem corporis ſatis cremat am jugiter, Et fac periculum quid tuus vulcanus ardens egerit.Can we thinke that Saint Laurance would have accepted deliverance, who lying on a red hot gridieron over burning coales, with an invincible ſpirit thus ſaid to the tyrant, Turne the ſide broiled enough, and ſee what thy burning fire hath done.

Coctum est, devora: Et experimentum cape ſit crudum an aſſum ſuavius. Prudent. de Coron. Mart. Hym. 2.And being turned, and throughly broyled on the other ſide, thus againe, Eate that which is broyled, and try whether raw or broyled be the ſweeter.

Hi rapiant artus: tu rape, Chriſte, animam. Ibid. Hym. 11.Hyppolytus when he was tied to wild horſes to be pull'd a ſunder, thus prayed, Let them rend my limbes, doe thou, O Chriſt, rap up my ſoule.

To omit other particulars of the ancient Martyrs in the Primitive Chriſtian Church, with whoſe couragious ſpeeches manifeſting a contempt of p. 48death volumes might be filled,Erant qui cum opibus, nobilitate, gloria, eloquentia & philoſophia illuſtres eſſent, nihilo tamen ſecius cuncta haec verae p…etati & fidei in ſervatorem noſtrum Ieſum Chriſtum poſtponebant. Iſti quamvis rogarentur ab innumeris cognatis & aliàs amicis: deni que & alijs in dignitate conſtitutis primoribus: praeterea & ab ipſo Iudice obſecrarentur, ut ſui ipſorum miſererētur, uxoribus que & liberis parcerent, haudquaquam a tot & tantis viris ab hoc induci potuerunt, ut vitae hujus amore afficerentur, & confeſsionem ſervatoris noſtri contemnerent, & negationem illius ſuſ que de que facerent. Euſeb. Hiſt. Eccl. l. 8. c. 9.Sir 50:8 it is indefinitely recorded of many who were famous for their wealth, nobility, glory, eloquence and learning, that nevertheleſſe they preferred true piety & faith in our Lord Ieſus Chriſt before all theſe. And though they were intreated by many of their kindred and friends otherwiſe, yea and by others in great place, and by the Iudge himſelfe, that they would take pitty on themſelves, their wives and children, yet would they not be induced by the entreatings of ſo many and great ones, ſo to be affected with the love of this life, as to forbeare the confeſsion of our Saviour, and to ſet light by the deniall of him.

Thus we ſee how Chriſtians of old would not accept deliverance.

To theſe let mee add a few more of later p. 49times, who by their blood ſealed up the truth of that reformed religion, which we in this land doe now profeſſe, and gave good cauſe to be put into the Catalogue of Martyrs, even of true Chriſtian Martyrs.

Pardon being offered to Iohn Huſſe at the ſtake if he would recant, he anſwered,Theſe and many other like examples are recorded by I…hn Fox in his Acts and Monuments, as appeareth in their ſeverall Hiſtories. I am here ready to ſuffer death.

Hierom of Prage to like purpoſe thus, If I had feared the fire, I had not come hither.

Martin Luther (though no Martyr, yet to ſhew his undaunted ſpirit in maintaining the truth) being diſſwaded by his friends from going to Wormes, where his adverſaries were aſſembled to diſpute againſt him, returned this anſwer, I am reſolved and certainely determined to enter Wormes in the name of our Lord Ieſus Chriſt, though I knew there were ſo many Divells to reſist me, as there are tiles to cover the houſes in Wormes; can we imagine that this man would have accepted deliverance on his adverſaries termes?

Galeazius a Gentleman of great eſtate, who ſuffered Martyrdome at Sant-angelo in Italy being much preſſed by his friends to recant and ſave his life, replied that Death was much more ſweete to him with testimony of verity then life with the leaſt deniall of truth.

Francis Camba a Martyr in the Dioceſſe of Millaine, being much aſſailed by his friends, and terrified by his foes, by no meanes could be overcome, but gave thankes to God that he was accounted worthy to ſuffer cruell death for the teſtimony p. 50of his Sonne. Such were the expreſſions of joy in his ſufferings, as his perſecutors cauſed his tongue to be boared thorow, that he might ſpeake no more to the people.

Anne Askew being offered the Kings pardon, even at the ſtake, if ſhee would recant, gave this reſolute anſwer, I come not hither to denie my Lord and Master. By that which this Gentlewoman with admirable courage and conſtancy indured, ſhee verified that which of old Iulitta ſpake concerning their Sex, We women ought to be as conſtant as men in Chriſts cauſe.

Walter Mille, who ſuffered Martyrdome in Scotland, being ſollicited to recant, made this reſolute reply, Yee ſhall know that I will not recant the truth: for I am corne, I am no chaffe; I will not be blowne away with the winde, nor burſt with the flaile: but I will abide both.

M^r. Iohn Rogers, the firſt Martyr in Queene Maries daies, being ſollicited to revoke his doctrine for ſaving his life, ſaid, That which I have preached I will ſeale with my blood.

Iohn Hooper Lord Biſhop of Gloceſter, upon the ſight of a pardon cried out, If yee love my ſoule away with it; if yee love my ſoule away with it.

Thomas Hawks a Gentleman in Eſſex, on a like occaſion gave this reſolute anſwer, If I had an hundred bodies I would ſuffer them all to be torne in peeces rather then abjure or recant.

Biſhop Ridly to like purpoſe thus, So long as the breath is in my body, I will never denie my Lord Chriſt and his knowne truth.

p. 51Old Father Latimer uſed ſuch a ſpeech to one that adviſed him to ſpare himſelfe, as Chriſt did to Peter on a like occaſion, which was this, Get thee behind mee Satan.

In like manner all the holy, conſtant Martyrs refuſed to accept deliverance: ſome after a more zealous, others after a more milde manner.

Many were the motives whereby Martyrs in all ages have beene enduced to be not onelyonly careleſſe, but even prodigall alſo of their lives.Ground of Martyrs conſtancy. Therein they had reſpect to Chriſt, to the Church, to the Faith, to their Bretheren, to Themſelves, to Perſecutors, to Satan.

1 Chriſts honour. Quam laetus in illis Chriſtum fuit▪ quaem libens in talibus ſervis ſuis & pugnavit & vicit, &c. Cypr. Epiſt. 6. l. 2. Laetatur milite ſuo Dominus Laetatur teſte nominis ſui Chriſtus. Cypr. de laude Marty.1 Chriſt much rejoyceth in ſuch ſervants. For conſtancy of Martyrs unto death (of ſuch Martyrs as profeſſe the name of Chriſt and ſuffer for his Truth) is a great honour unto Chriſt. Is it not an high honour to a King to have ſuch Captaines and Champions as will not yeeld to their Soveraignes enemies, but ſtand it out to the uttermoſt till they get the victory, though it coſt them their life to get it? Yet no mortall King can (as Chriſt doth) put ſpirit, courage, or ſtrength into a ſubject: onelyonly it is conceived that ſuch valourous ſouldiers as are ready to hazard their lives for their Soveraigne, ſerve a good Maſter. Thus doe Martyrs give perſecutors to underſtand that they ſerve a good Maſter:Praeliatores atque aſsertores ſui nomin… …rexit, corrobors …it, anima v…l. Idem Epist. 6. l. 2. and that they beleeve in him who hath done more for them then their deareſt bloud is worth, who enables them with courage, and comfort to endure whatſoever for his names p. 52ſake can be inflicted on them, and therin foreign to be more then conquerers: and after all give ſuch recompence as their ſufferings are not worthy to be compared with, Rom. 8.18, 37. Is not this an honour to Chriſt?

2 The Churches renovvne. Obeatam eccleſiam quam ſic honor divinae dignationis illuminat: quam glorioſus Martyrum ſanguis illuſtrat. Ibid.2. The Church which breedeth, and ſendeth foorth ſuch couragious and reſolute children as are ready to ſpend their blood in their mothers cauſe, is much honoured. Never did any Church bring up ſuch children as the Church of Chriſt. She hath the glory of invincible Martyrs. Of it, it may truely be ſaid, O bleſſed Church, which is honoured with ſo divine renowne: which the glorious blood of Martyrs doth beautifie.

3 Confirmation of the faith.3. The Faith which ſuch Martyrs profeſſe by their ſtanding ſtedfaſt therein unto dea…h, is ſealed and confirmed. The blood of Martyrs is a ſeale of that Faith for which they ſhed their blood. By this kinde of ratifying the Chriſtian Faith many have beene brought to embrace the Chriſtian Faith: As of old **Ioh. 2.23.—3.2.—4.53.—7.31.—1….45. Act. 5 12, 14.—8.6.—9.35, 42.John 2:23Acts 5:12Acts 5:14many were enduced to beleeve in Chriſt by the miracles which he himſelfe did, and which his Apoſtles did in his Name. If the tortures whereby ſundry Martyrs were put to death, and their manfull, cheerefull, and joyfull enduring of them (wherof before) be duly weighed, we ſhal find their induring to bee ſo miraculous, as their ſufferings may well be accounted miracles.

4 Eſtabliſhmēt of others profeſſion.4. The Bretheren which beleeve and profeſſe the ſame Faith, are by the conſtancy of Martyrs much ſtreng…hened. For the invincible courage p. 53of ſome putts life and ſpirit into others. In an army valourous Leaders much animate the reſt of the ſouldiers,Paſſione corporis fratrum mentes ad divina martyria provocatis, duces vos exhibendo virtutis &c. Cypr. Epiſt. 25. l. 3. Ad tormenta vincenda caeteri… duces facti, exemplum virtutis fidei praebuerunt. Idem. Epiſt 6. l. 2. and embolden them to follow their leaders. Now the Church is as an army with banners (Cant. 6.4.) Martyrs are as Leaders: they couragiously and victoriouſly make the on-ſet: Other Chriſtians by their example are pricked on as occaſion ſerveth to follow them. Reade Phil. 1.13.

5 A bleſſed memoriall.5. They procure to themſelves even for the preſent in their ſoules much peace, comfort and joy. For as the ſufferings of Chriſt abound in them, ſo their conſolation alſo aboundeth by Chriſt. (2 Cor. 1.5.) Then eſpecially are the comforts of the Holy Ghoſt even poured upon a Chriſtian ſoul. For aaNucquā tantas tribulationes carne tolerarēt, niſi magnam quietem mēte conciperēt Augu…t. Enar. in Pſalm. 63.Ps 63they could never endure ſuch torments in the fleſh, unles they had much peace in their ſoul. For the future, on earth they leave a moſt ſweet savour of a renowned name: When their bodies are conſumed their name is as an oyntment powred out, and bbPoſteris …onae ſamae facula… accendunt. Baſ… Conc. in Mart. Manant.they therby do light a torch of Fame to poſterity. ForccMemorias Martyrum celebramus. Aug. Enar. in Pſal. 32. & in P…a 6…. Baſil. Con…. in 40. Mart. Chry. H… de beato Iob.Ps 32the Church was wont to celebrat the memory of Martyrs: For which end they had ſet daies in the yeare, wheron Chriſtians in full aſſemblies met together, rehearſed catalogues of Martyrs, and gave ſolemne praiſe to God for the power of his Spirit, manifeſted in their admirable patience and perſeverance. And in Heaven they have the higheſt degree of glory. For though God doe not reward men ſimply for their workes, namely for the merit of them, yet he rewards according to p. 54their works (Rom. 2.6.) and proportions the degree or meaſure therof, according to the kind of work which on earth is done, and according to the meaſure of grace wherby hee enables men to doe it.

But Martyrdome is the moſt difficult, the moſt acceptable and honourable worke that on earth can be done: VntoUnto you it is given in the behalfe of Chriſt, (ſaith the Apoſtle Phil. 1.29.) not only to beleeve in him, BVT ALSO to ſuffer for his ſake. Martyrdome therefore is in Heaven crowned with the higheſt degree of Glory. GREAT is their reward in Heaven, Math. 5.12. On this ground they who ſet down the different degrees of celeſtiall glory by the different fruites which the good ground brought forth, Some thirty, ſome ſixty, ſome an hundred, apply theddCentena fertilitas Martyrio potius imputetur Aug. de S. Ʋirg c. 45. hundred fold, which is the higheſt and greateſt degree of glory, to Martyrdome.

6. Confuſion of perſecutors.6. eeTanta eſt virtute Blandina repleta ut laſſarentur qui per vices illam quovis ſuppliciorum genere …orquebant a mane ad vespe…am, ſe que victos eſse confiterentur Euſeb. Eccl Hiſt. l. 5. c. 1.Perſecutors and torturers of Martyrs have by their admirable conſtancy unto death bin exceedingly aſtoniſhed and even confounded. They have ſo long continued even from morning to evening and that by courſe to torture Chriſtians (among others, a woeman, Blandina by name) as they were weary, and acknowledged themſelves to be overcome. And ffPraeſes confu…us quòd in efficaciter eas torſiſſet & a mulieribus victus eſſet. Idem. l 6. c. 41.the Governours themſelves who commanded them to be tortured, and ſtood by to ſee execution done, were confounded that their tortures nothing prevailed, and that they were overcome by woemen: and ggPraeſes & aſſeſſores perterriti: & Chriſtiani qui judicabantur ad ferē das paſſiones fire …ui. Ibid.they who ſate as p. 55aſſiſtants by the Governours were affrighted thereat. So as Chriſtians condemned were enabled to endure whatſoever was inflicted on them, and their Judges much affrighted. Yea hhVirtu… eſt tā ta Martyrij, ut per illam credere etiam ille cogitur qui te vulto ci…ere. Cypr de lau…e Mart. Lictor cōnumeratus eſt inter Mar…yres. Baſil Conc. in 40. Mart.by the undaunted and invincible courage of Martyrs, ſome of their executioners and tormenters have beene converted, have profeſſed them ſelves to bee Chriſtians, and ſuffered with the Martyrs, and received the crowne of Martyrdome. Theſe are the victories, triumphs and trophies of conſtant Martyrs. Thus they lead captivity captive.

7. Diſappointment of Satan·7. The Divell himſelfe is by Martyrs conſtancy exceedingly diſappointed. For hee ſets his inſtruments on work to deale with Chriſtians, as Haman intended to deale with the Jewes (Heſt. 3.23.) namely, to deſtroy, to kill, iiDum putant quòd poſſent finire Chriſtianos creverunt Aug. Enar. in P…a 62. Sanguis Marty…um ſemen Eccleſiae.and cauſe to periſh all Iewes both young and old, little children and woemen. But with like ſucceſſe did the Divell plot againſt Chriſtians. For, as by the diſappointment of Hamans device, many of the people of the Land became Iewes. (Heſt. 8.17.) So while Satans inſtruments ſought to make an end of Chriſtians, they increaſed the more. For,kkDiabol…s cum d…monibus ſa… cia…us eſt. Baſil. in …nc. de 40. Mart. the blood of the Martyrs is the ſeed of the Church. Wee reade (Reve. 13.3.) of a Beaſt whoſe head was wounded to death. Surely the Divell with his feends were wounded even unto death by Martyrs reſiſting unto blood. The time of the ten fierce perſecutions, and of the purity and power of Religion that followed thereupon containe thoſe thouſand yeares wherein Satan was bound. Rev. 20.2.

p. 56They who on the fore-mentioned grounds accounted not their life deare unto them, but prefer'd their Faith in the Lord Jeſus, and a ſtedfaſt profeſſion thereof before wealth, honour, liberty and life it ſelfe, and choſe rather to be faithfull Martyrs then deſperate Apoſtates, had good ground to be ſo minded.

Martyrs in mind.O that all who profeſſe the Faith of Chriſt were like minded! It well becomes us all to bee ſo minded. And if indeed wee be ſo minded, God who knowes the mind, heart, and ſpirit of a man will anſwerably account of him, and accept him, though he never bee brought to the fiery triall, as if he had beene brought to it, and indur'd it to the very uttermoſt: nnƲirtutes animi aliquādo in opere manifeſtātur, aliquādo in habitu latēt: ſicut martyrij virtus, &c. Iam erat in Iob patientia, quam noverat Deus, & cui teſtimonium perhibebat, ſed homnibus innotuit tentationis examine Aug. de bono cojug c. 21The virtues and graces of the mind ſometimes are manifeſted in their deed or work: and ſometimes lie hid in their habit, as the virtue of Martyrdome. Many may have the ſame proweſſe that Martyrs have, who are not brought to the ſame proofe thereof. By trialls, that which is in a man before God is brought foorth before men: Not that it is then firſt begun, but that it is then firſt manifeſted. Before the Divell went about to ſift Iob, his ſoule was poſſeſſed with patience, which the Lord well knew, and whereunto he gave witneſſe: But to men it was made knowne by the tryall of tentation. Thus we ſee how we may bee Martyrs in the moſt halcyon times that can be, even ſuch as ours are: So as the ground and glory of Martyrdome is meet to be made knowne, and to p. 57be meditated on in theſe our daies; and the rather, becauſe we cannot be ſure of an everlaſting continuance of our peace, or of the Goſpell of peace among us. As it is therefore needfull and uſefull in the prime and ſtrength of our age, when we have beſt health to meditate on the ſundry kinds of diſeaſes, and manifold caſualties whereunto we are ſubject, and on death, the end of all: so in the moſt flouriſhing times of the Church, meditation on the uttermoſt that may be endured even to the ſhedding of blood for faſt-holding our profeſſion of Chriſt, is a moſt meet meditation.

Moſt eſpecially is this like to be uſefull for you Mariners, Merchants,Danger muſt make men be the better reſolved. Merchants-factors and others, whoſe calling it is to goe to ſea in ſhips, and to doe buſineſſe in the great waters, where yee are in danger to be ſurprized (as this Penitent was) by the mortall enemies of Chriſtians, or have occaſion to abide and trafique among them. You may be brought to triall, and to give proofe before men, whether the habit of Martyrdome be in you or no.

Be yee therefore ſtrong in the Lord, and in the power of his might. Take unto you the whole armour of God, that yee may be able to ſtand in the evill day, and having done all, to ſtand.

For this end receive theſe few directions.Directione for conſtancy.

1. Be well grounded.1. Be well inſtructed in the verity, excellency, utility and neceſſity of that faith which yee profeſſe: ſo as yee may be able to maintaine it againſt all adverſaries. The Apoſtle (Col. 2.7.) p. 58adviſeth Chriſtians, to be rooted and built up in Chriſt, and ſtabliſhed in the faith. Therein he alludeth to a tree well rooted in the ground, and to an edifice well ſet upon a good foundation. Such an edifice though the raine deſcend, and flouds ariſe,Altiu… ac penitus terrae defigitur arbos: Aeſ…ulus inprimis▪ qu… quantùm ve…tice a… aur…s Aethe…eas tā tùm radice in ta…ara tendit Ergo non byemes illam, non fla…ra, ne que imbres Convellunt: immota manet, &c. Virg. Geor. l. 2. and winds blow, and beate upon it, will ſtand, and not fall (Mat. 7.25.) There are trees whoſe rootes are as deepe, and ſpread as farre abroad in the earth, as their boughs aſcend, and ſpred themſelves in the aire. Our okes are ſuppoſed to be ſuch. No ſtormes, no tempeſts can overthrow them. The branches may ſooner be rent from the body, and the whole tree ſplit aſunder, then rooted up, and throwne downe. So a Chriſtian well rooted and grounded in the Articles of his faith, will ſooner have his limbes pull'd one from another, and his body and ſoule ſevered, then drawne from his faith, and renounce his profeſſion thereof.

2. Take an invincible reſolution.2. Take an unalterable and invincible reſolution before hand to ſtand to thy faith, and never to renounce thy profeſſion thereof. This is an eſpeciall meanes to make a Chriſtian ſtand ſteddy againſt all aſſaults. Yee Mariners know what it is to have a reſolved mind and purpoſe to ſaile to your intended place: yee paſſe through all weathers: no gathering of clouds, no ſhouring of raine, no thundring and lightning, no ſtormes and tempeſts will turne you back: as ſoone may your ſhip be ſet in the ſea, as you returne backe againe: you are confident of paſſing through, though it be with much labour and paines, with p. 59great difficulty and perill. But they who goe to ſea for pleaſure, to be ſea-ſick, or to ſee ſtrange countries, if they ſee a black skie, and diſcerne ſtormes ariſing, they cry out, O back againe, back againe: Wee'l no furth…r. Sur…ly a ſetled reſolution in caſe of religion will be of more force for holding out againſ… all perſecution, then in caſe of a Mariners vocation …gainſt the ſurges of the ſea. For a Chriſtian hath more aſſurance of Gods divine aſſiſtance in all his ſufferings to be enabled to endure and over-come all, then any Mariner can have of ſafe-paſſing over the ſea.

In this reſolution of a Chriſtian,Mans reſolution on Gods aſſiſtance. Non ſufficit propoſitum hominis abſ que ſubfideo Dei. Theophy…ac. Enar. in Luc. 12Luke 12 this caveat muſt be obſerved, that it be through faith in Gods promiſes, and confidence in the Spirits aſſiſtance: and not in conceit of his owne ſtrength. This is no better then preſumption. Peter failed herein, Mat. 26.33, &c. This his reſolution and profeſſion (though all men ſhould be offended becauſe of thee, yet will I never be offended: and againe, though I ſhould die with thee, I will never denie thee) this profeſſion, and the reſolution of his mind anſwerable thereto, was good and commendable: all Chriſtians ought to be ſo minded, and to profeſſe as much: but not on ſuch a ground as he did. For he preſ… med too much on his owne ſtrength. This Chriſt well diſcerned. Wherefore that he alſo might finde out, and diſcerne the deceitfullneſſe of his heart, and preſumption of his ſpirit, he was left to himſelfe: and ſo he fell from his profeſſion, p. 60and denied his Lord. Selfe-conceit is a forerunner of Apoſtacy. Inſtance Pendleton in Queene Maries daies.

By this caveat added to the direction it appeares how a Chriſtian jealouſie may ſtand with an undanted reſolution. Iealouſie, in regard of our owne weakneſſe: Reſolution, in regard of Gods aſſiſtance.

3. Set thy heart on the Faith.3. Set your heart on Chriſt and on his Goſpell. Be affected therewith as David was with God and his Law: which were his Love, his Ioy, his Delight; ſweeter to him then hony and the hony-combe. better then ſilver and gold. Love is of an uniting nature: it makes the ſoule of him that loveth to cleave cloſe to the object loved: as the ſoule of Jonathan was knit with the ſoule of David, (1 Sam. 18.1) ſo as he never renounced him, nor failed him in any ſtrait. But if, while men outwardly profeſſe the truth, they doe not inwardly and heartily love it, it may ſeeme juſt to the Lord, to ſend them ſtrong deluſions that they ſhould beleeve a lie (as is threatned, 2 Theſſ. 2.11.) and ſo renounce the true faith.

4. Walk worthy of the Goſpell.4. Walke worthy of the vocation wherewith yee are called. This direction is given by the Apoſtle (Epheſ. 4.1.) in theſe very words: and oft inculcated, under theſe and ſuch like phraſes, worthy of God who hath called you (1 Theſſ. 2.12.) worthy of the Lord, &c. (Col. 1.10.) In theſe phraſes the Word importeth not any merit, or p. 61condignity, but a meere meetneſſe and congruity, as is evident by this phraſe, fruits worthy of repentance (Luke 3.8.) that is (as the very ſame phraſe is tranſlated, Mat. 3.8.) meet for repentance. For if worthy ſhould there implie any matter of deſert, evill fruits would there be intended. For evill fruits they are which deſerve repentance. Fitly is this word thus tranſlated (Phil. 1.27.) as it becommeth. Let your converſation be **foreign.as it becommeth the Goſpell of Chriſt. This worthy walking imports a blameleſſe converſation. A man of a looſe life, whoſe conſcience checks him for living in ſinne, dares not venture his life, no not in Gods cauſe. He can have but ſmall hope of Gods accepting him. Vprightneſſe worketh boldneſſe. This made Saint Paul ſo bold and couragious in all his trialls, as he was, that he had lived in all good conſcience, Acts 23.1. He therefore exhorteth Timothy (1 Tim. 1.19.) to hold faith and a good conſcience. And to preſſe this point the further, he giveth inſtance of ſome that had put away a good conſcience, and concerning faith had made ſhipwracke. By this inference hee ſheweth that a good conſcience is as a ſhip: and faith as rich lading therein. If the ſhip be full of leakes, ſhip and lading are like to be loſt. A bad conſcience cannot hold faith in time of perſecution. Holy men have ever beene the ſtouteſt Martyrs.

5. Pray for aſſiſt…nce.5. To all other meanes add faithfull, fervent, conſtant prayer. When the houre of p. 62Chriſts ſuffering came he went into a garden to pray. There he praies not once, but againe, and againe: and being in an agony he prayed more earneſtly, Luke 22.44. To this the Apoſtle alludes (Heb. 5.7.) where he ſaith of Chriſt, that he offered up prayers and ſupplications with ſtrong crying and teares unto him that was able to ſave him from death and was heard. This meanes he alſo uſed for Peters ſtability, when Satan deſired to have him, that he might ſift him as wheat, I have prayed for thee (ſaith Chriſt, Luke 22.32.) that thy faith faile not. So as prayer is an eſpeciall meanes to keepe faith from failing. Theſe things are written for our learning, that wee might be incited to uſe the ſame helpe. Uſe it therefore before the triall, uſe it in the tryall. Call upon him that is able to eſtabliſh thee, and thou ſhalt aſſuredly be heard.

Redeeme Captives.To that which hath beene ſaid to ſuch as are in danger to be loſt, let mee add a word of exhortation to you that live at home ſafe and ſecure under the protection of the Defender of the true, ancient, Catholick, and Apostolick faith: have pittie, have pitty on thoſe that are in bondage under adverſaries, and perſecutors of the ſaid faith; on ſuch in particular as are, as this Penitent not long ſince was, taken captive by Turkes. Among other evidences of your pitty affoord ſome helpe to redeeme them. This is one of the ſeven capitall workes of charity and mercy. The ſeven are theſe.

p. 631. To feed the hungry.Po…untur ſeptē cleemo ſynae corporales, ſcil. Paſcere eſurientem, potare fitientem, veſtire nudum, recol…igere …o…pitem, viſitare infi…mum, redimere capti…um, & ſepelire mortuum, quae in hoc verſu … tinentur. Ʋiſito, poto, cibo. …e…imo, tego, c…lligo, condo. Tho. Sum. 22. q 32. art. 2.

2. To give drinke to the thirſty.

3. To cloathe the naked.

4. To entertaine ſtrangers.

5. To viſit the ſick.

6. To redeeme captives.

7. To burie the dead.

To redeeme Captives is in ſundry reſpects the beſt of them. For it extends to the good of their bodies, and of their ſoules. Of their bodies in freeing them from ſlavery. Of their ſoules in keeping them from Apoſtacy.

It were a worthy worke, well beſeeming the famous Citties of this Land, for every of them to have a ſacred treaſure for this end, to redeeme Captiues. But I feare leaſt ſuch a worke be more to be wiſhed then hoped for. Yet I conceive that it may well be wiſhed and hoped for too, that all who have good intelligence by certificate from the Trinity-houſe, or otherwiſe, would contribute ſomething towards the redeeming of every one, that time after time they ſhall heare to be held in captivity under the Turkes, or other like enemies of the Chriſtian faith. If every one of ability would make conſcience of this duty, though they gave but a little to one, and a little to another, many hundreds more might be releeved then now are.Multorum manibus g…ando levatur o…s. For many hands make light worke.

O that in preſſing this exhortation my voice were lowder then Bow-bell, that it might ſound into the eares of every rich man in and about p. 64London, yea that it were like that voice which ſoundeth ſo loud, as there is no ſpeech nor language where the ſound of it is not heard. If with all it might pierce into the hearts of them that heare it, and move their bowells with compaſſion, then might my hope be anſwerable to my wiſh. But let the bowells of you which heare mee be mooved, and this my charitable motion will not be altogether in vaine.

Hitherto of the firſt generall part of my Text: the danger of Apoſtacy, He was loſt.

The ſecond followes, which ſheweth the Advantage and benefit of Penetency, He is found. Well note the grounds whereupon this word FOVND is uſed, and yee will clearely diſcerne that it importeth true Penitency, and a great benefit thence ariſing.

The grounds are theſe.

Evidences of the Prodigalls repentance.1. The Prodigalls mind is renewed: for it is ſaid, verſe 17. that h… came to himſelfe. He was before witleſſe and ſenceleſſe: as a mad man, out of himſelfe.

2. Hee diſcerneth the difference betwixt being in the Church and out of it: which difference he thus expreſſeth, How many hired ſervants of my Fathers houſe have bread enough, and to ſpare, and I periſh with hunger?

3. His reſolution is altered. Before, the Church was a priſon to him: he muſt needs wander into a farre countrey, ver. 13. But now he thinkes of returning to the Church: I will ariſe (ſaith he, ver. 18.) and goe to my Father.

p. 654. Hee meditates on a ſolemne confeſſion of his ſinne, thus, I will ſay unto him, Father, I have ſinned.

5. Hee aggravateth his ſinne, in theſe words, Againſt heaven, and before thee, that is, openly in the ſight of Heaven: and ſecretly, before God.

6. His heighnous ſinne more troubles him, then his heavie affliction, I have ſinned, ſaith hee.

7. He acknowledgeth his unworthineſſe, I am no more worthy to bee called thy Sonne, ver. 19.

8. He humbly contents himſelfe with the meaneſt place in Gods Church, Make mee as one of thy hired ſervants.

9. He puts his purpoſe into practiſe, He aroſe and came to his Father.

10. He leaves his former deſperate courſe (He aroſe) and entreth upon a new courſe, He came to his Father.

Theſe were the evidences of his true penitency.

The benefits thereof were theſe.

1. His Father takes notice of his intention, when he was yet a great way off, his Father ſaw him, Favours ſhewed to the penitent Prodigall.ver. 20.

2. His Fathers bowells are mooved at ſight of him, He had compaſſion.

3. His Father upon ſight of his true repentance made ſpeed to receive him, He ranne.

4. His Father expreſſeth all, ſignes of a fatherly p. 66affection, favour and love to him, He fell on his neck and kiſſed him.

5. His Father ſo decks him, as he may appeare more amiable then before, He puts the beſt robe on him, ver. 22.

6. His Father conferres on him things of dignity as well as of neceſſity, He put a ring on his hand, and ſhooes on his feet, Ibid.

7. His Father gives evidences of the great joy he had at his ſonnes converſion, He kil'd the fatted calfe, and did eate and was merry, ver. 23.

8. Others alſo rejoyced at this Apoſtates converſion. There was muſick and dancing, ver. 25.

9. His Father teſt…fied better reſpect to him, then to the elder ſonne who never fell into ſuch exorbitant courſes. This is evident by the eldeſt ſonnes expoſtulation, ver. 29, 30.

10. His Father accounts him as a new ſonne raiſed from the dead: and thereupon will not ſuffer his entire affection to be alienated from him by the brothers diſpleaſure againſt him, ver. 32.

The fore-mentioned evidences doe clearely demonſtrate that the Apoſtate, of whom my Text ſpeaketh, was received into the ſtate of grace and ſalvation. Joyne therefore with the truth of the Prodigalls penitency, the favours that followed thereupon, all compriſed under this word FOVND, and it will appeare that Penitency reſtores to ſalvation.

Such as had implunged themſelves by Apoſtacy p. 67into the ſtate of perdition, it brings into the ſtate of ſalvation.

In this doctrine ye are diſtinctly to obſerve, firſt the ſure Ground-worke or Foundation, Penitency: and then the faire ſtructure of building reared thereupon, A reſtoring to Salvation.

The former is taken pro conceſſo: as a point in no caſe to be queſtioned,The neceſſity of Repentance. but to be granted as an undeniable principle. For to proclaime pardon to an impenitent, or to put an Apoſtate into the ſtate of ſalvation without true, ſound, evident repentance, is to play the part of a fooliſh builder, that without a foundation builds an houſe on the earth: againſt which the ſtreame did beate vehemently and immediately it fell and the raine of that houſe was great, Luk. 6.49. If the ſtreame of temptation doe in any kind vehemently beate againſt the conſcience of ſuch a deceitfull convert, his vaine hope of ſalvation is like to turne into a certaine fearefull looking for of judgement. By experience we find that a deepe wound haſtely skinn'd over before it be throughly ſearched and clenſed, is like to feſter, and to proove incurable: So Apoſtacy or any other like ſcandalous and notorious ſinne, being ſoothed, and ſmoothed over with undue hope of mercy and pardon, before thorow humiliation of the ſoule, great contrition of the heart, free confeſſion of the mouth, and due ſatisfaction to the Church, which are all branches of true penitency, may proove unpardonable.

p. 68All the Prophets before Chriſt, his immediate Fore-runner, Chriſt himſelfe, his Apoſtles, and other faithfull Miniſters after them, have laid the Foundation of Repentance from dead works, to erect aſſurance of mercy thereupon. Whoſo confeſseth and forſaketh his ſinnes, ſhall have mercy. Pro. 28.13. Waſh you, make you cleane, put away the evill of your doings from before mine eyes, ceaſe to doe evill, learne to doe well, and come now and let us reaſon together, ſaith the Lord: Though your ſinnes be as ſcarlet, they ſhall be made white as ſnow, though they be made red like crimſon, they ſhall be as woole, Iſaiah 1.16, 17, 18. Returne ye Backſliding children, and I will heale your backſlidings, ſaith the Lord, Ier. 3.22. Turne yee, turne ye from your evill waies, for why will yee die. Ezek. 33.11. I will goe, and returne to my place, till they acknowledge their offence and ſeeke my face, ſaith the Lord. Hoſ. 5.15. By theſe particulars we are given to underſtand what was the conſtant doctrine of the Prophets. To like purpoſe Iohn the Baptiſt, Math. 3.2. Repent ye, for the Kingdome of Heaven is at hand. The very ſame did Chriſt preach, Math. 4.1…. and his Apoſtles, Mark. 6.12. To this queſtion, what ſhall we doe? S^t. Peter returnes this anſwer, Repent, and be baptized every one of you, in the name of Ieſus Chriſt for the remiſsion of ſins, Act. 2.37, 38. S. Paul expreſſely ſaith (Act. 26.20.) that he ſhewed that men ſhould repent and turne to God, and doe workes meet for repentance. It is an advice given to the back-ſliding Churches of p. 69Aſia, to repent: as to Epheſus, to Pergamus, to Thyatira, to Sardis, and to Laodicea, Rev. 2.5, 16, 22, & 3.3, 19. J might further fill volums with teſtimonies of Fathers, and later Divines tending to the ſame purpoſe. For other good and ſure foundation can no man lay.

By this manner of raiſing, reſtoring, and receiving ſuch as are fallen,

1. A concurrence of Mercy and Purity in God is manifeſted.Reaſons for the neceſſity of reſtoring penitents onelyonly. Of Mercy in receiving ſuch as ran from him. Of Purity in receiving them upon their repentance.

2. A mixture of Merit and Virtue in Chriſts Sacrifice is evidenced. Of Merit in procuring pardon for ſuch as denied him. Of Virtue, in altering their mind and diſpoſition.

3. The extent of the operation of the Holy Ghoſt is made knowne: and that by healing the wounds of the ſoule by repentance, as well as by eaſing the anguiſh therof by aſſurance of pardon.

4. The Goſpell, which publiſheth Gods free grace and rich mercy, is freed from the unjuſt imputation of a doctrine of looſeneſſe and licentiouſneſſe, in that it calleth ſuch ſinners to repentance, as it offereth grace unto.

5. Faith which juſtifieth a ſinner without workes, is prooved to bee juſtified by workes, in that the ſinner who with the heart beleeveth unto righteouſneſſe, with the mouth maketh confeſsion unto ſalvation.

6. The Church which admitteth none but penitents, is thereby declared to be an holy Church, and a communion of Saints.

p. 70Thus we ſee what good ground there is to lay downe this ground-worke of Penitency as a qualification for ſuch as are reſtored to the ſtate of ſalvation: ſo as all that ſhall be further ſpoken of reſtoring Apoſtates, muſt be underſtood to to be ſpoken of Penitents. For Chriſt hath once and againe as an irreverſible doome denounced, that except men repent they ſhall periſh, Luke 13.3, 5.

Proceed we now to the ſtructure to be erected upon the afore-ſaid foundation. And that it be not raiſed higher then the foundation will well beare, we muſt diſtinguiſh betwixt the different kinds of Apoſtates.

Apoſtates who never returne.There are Apoſtates who having once turned their face from their Lord, never turne to him againe, as they of whom it is ſaid (Ioh. 6.66.) From that time many of Chriſts Diſciples went backe and walked no more with him. Of theſe, ſome are ſuch, as in regard of the event, never doe repent. Others are ſuch as in regard of the nature of their ſin, never can repent.

The Apoſtate uncapable of pardon.I find in Scripture one and that but one onelyonly kinde of Apostates excluded from all hope of recovery. True it is that every Apoſtate implungeth himſelfe into the ſtate of perdition (as hath beene prooved before) inſo-much as if he live and die in that eſtate of Apoſtacy he cannot be ſaved. But there is a kinde of Apoſtacy which is ſtiled a ſinne unto death, for which no prayer is to be made (1 Iohn 5.16.) and for which there remaineth no more ſacrifice (Heb. 10.26.) and which p. 71ſhall never be forgiven (Math. 12.32.) Such an Apoſtate is he who falls totus, a toto, in totum: wholy, from the whole, for ever.

Totus, wholy: that is in outward profeſſion and inward diſpoſition: in tongue and heart.

A toto, from the whole: that is from all the Articles of the Chriſtian religion.

In totum, for ever: or with a ſetled peremptory reſolution never to returne to the Religion againe.

They who thus fall, uſe to hate, blaſpheme, and perſecute the faith from whence they are fallen, and the preachers and profeſſours thereof: which they doe notwithſtanding they have knowledge and be in their ſoule perſwaded of the truth of that Faith from which they ſo fall.

Such were the Phariſies, whom Chriſt chargeth with blaſphemy againſt the Holy Ghoſt, Mar. 3.29, 30. Such were Hymeneus and Alexander (1 Tim. 1.20.) whom Paul delivere… unto Satan, that they might learne not to blaſpheme: and againſt whom hee maketh a juſt imprecation. 2 Tim. 4.14.

Fertur Iulianum fidem in Chriſtum confeſtim adeo manifeſte, & impudenter abnegaſſe, ut ſacrific ijs quibuſdam, & invocationibus, & victimae cruenta baptiſmum a noſtris acceptum, abluerit: & initiationi eccleſiaſticae renunciarit: & ex eo tempore lavationibus, victimis & alijs quaecun que gentilium ſuperſtitio expoſcit, & privatim & publicè uſus eſt. Chriſtianos, ſtudium Imperatoris circa ſacra gentilium non med…ocriter contriſtavit, attonitoſ que reddidit: praeſertim ob id, quòd antea Chriſtianus fuiſſet. Etenim tanquam religioſus erga paternam religionem, a puero ſecundum eccleſioe conſuetudinem initiatus, in que ſacris Scripturis inſtitutus, ac ſub epiſcopis, & viris eccleſiaſticis enutritus fuerat. Sozom. Eccl. Hiſt. l. 5. c. 2.Such an one allſo was Iulian ſtiled the Apoſtate: of whom it is reported that ſuddenly he did ſo openly and impudently renounce his faith in Chriſt, as with certaine Sacrifices p. 72and inchantments, and a bloody offering he waſhed away the Baptiſme received of Chriſtians: and renoūced his admittance into the Church: and from that time uſed privately and publickly killings and quarterings of beasts and other ſuperſtitious rites of the Gentiles. This mind of Julian, then Emperour, about the ſolenmities of the Gentiles, did not a little trouble and aſtoniſh Chriſtians, eſpecially becauſe he had beene a Chriſtian before. For, as one addicted to his fathers ▪ (which was the Chriſtian) religion, he was of a child trained up according to the cuſtom of the Church, and inſtructed in the ſacred Scriptures and brought up under Biſhops and eccleſiaſticall perſons.

Odij vehementia adverſus dogma Chriſti, nullum maliciae genus …miſit, Ibid. c. 5.Through exceſſe of hatred againſt the Doctrine of Chriſt, he omitted no kinde of malice. Hee p. 73was the moſt ſpightfull, mortall, malicious and miſchievous enemy that Chriſtians ever had: and ſo continued to his death: wherein though hee were forced to acknowledge the powerfull revenging hand of Chriſt upon him,Iulianum, vulnere accepto, impleſſe manum ſuam ſanguine ferunt: & ſparſo in aera, dixiſſe, Viciſti Galilaee: ſimul que & victoriam confeſſum, & maledictum auſum eſſe. Theod. Eccl. Hiſt. l. 4. c. 25. yet he did it with a ſcoffe; For being mortally wounded (none can tell how) he took an handfull of his owne blood, and caſting it abroad in the aire, cryed, O Galilean thou haſt got the victory.

It is impoſſible to renew ſuch Apoſtates againe unto repentance. But all others may be renewed, and reſtored to ſalvation: as

1. Such as have fallen away in outward profeſſion onelyonly, not in heart and affection.What Apostates may be reſtored. Such an one is not an Apoſtate totus, wholy. In him, this undue pretence (My tongue alone hath ſworne, Iuravi lingu… mentem injuratam gero: Cic. offic. l. 3. ex Eurip. Hippol.my minde remaines unſworne) may be taken in the faireſt ſence: though not for juſtification, yet for extenuation, at leaſt in compariſon of him who doth it totus, wholy.

2. Such as have renounced, not all the Articles p. 74of the Chriſtian Religion, but thoſe onelyonly for which they were called in queſtion. Theſe fall not a toto, from the whole faith.

3. Such as fall animo reſurgendi, with a minde and purpoſe to riſe againe, and to returne to the Church againe: and that upon the firſt opportunity of eſcape that they can get. Theſe fall not in totum, with an utter, finall deſertion of the Church, at leaſt in their intention.

Every of theſe kindes of Apoſtacy, is indeed moſt heighnous in the kinde thereof: from yeelding whereunto every Chriſtian ought to be farre: and more ready to endure the moſt bitter Martyrdome that ever any Chriſtian did, then either in profeſſion alone, or from any one fundamentall Article of the true faith, or for any intended time to fall. For in every of theſe waies is God highly diſhonoured, his Sonne our Saviour extremely under-valued, the glorious Goſpell vilified, the profeſſion thereof diſgraced, weake brethren offended, and adverſaries occaſioned to triumph and inſult.

Yet are not the fore-mentioned Apoſtates, no nor others, though worſe then they (except onelyonly before excepted, ſuch as ſinne unto death) to be excluded from all hope of recovery, mercy, and pardon. And that for theſe reaſons,

1. The freeneſſe of Gods grace. For God juſtifieth freely by his grace, Rom. 3.24. and his free gift is of many offences, Rom. 5.16. Wherefore that the freeneſſe of Gods grace may more clearely be manifeſted, it pleaſeth him to extend p. 75it to ſuch, as of all others are moſt unworthy (as Apoſtates who denie him, are.Venia peccatorum fi…eliter … ab … vult …ortem peccat…r…, … ut …onvertatur a perditione pen…ē do. & … …ſc…atione Domini vivat. Si quis a…ter de juſt…ſſima Dei p…etate ſentit, non Chriſtianus, ſed Novatianu…e… Aug. de …. c. 80. Non de ipſis crimini…, quā …i…et magn… remittendis in Sā cta Eccleſia Dei deſperanda eſt miſ…ricordia agentibus pae…itentiam, &c. Aug En…bir. c. 65.) Mans unworthineſſe gives evident proofe of the freeneſſe of Gods grace. And the more unworthy any may be thought to be, the more free will that grace which is extended to him, be knowne to be. So as pardon of ſin may in faith be expected from him who wil not the death of a ſinner, but that repenting he may be freed from deſtruction, and ſaved by the mercy of God. If any thinke otherwiſe, he is not a Chriſtian, but a Novatian.

2. The riches of Gods grace. God is ſaid to be rich in mercy, Epheſ. 2.4. Now the greatneſſe and heighnouſneſſe of ſinne commends the riches of mercy, and ſhewes that to be true, which is ſaid, Rom. 5.20. Where ſinne abounded grace did abound much more. But by Apoſtacy ſin aboundeth, and may be reckoned in the number of great crimes: yet in the Church, ſuch as repent ought not to deſpaire of Gods mercy.

3. The infinite value and worth of Chriſts ſacrifice. It is a ſufficient price for any ſinne, yea and for all ſins: in which reſpect it is ſaid, that the blood of Ieſus Chriſt clea…ſeth us from all ſinne, 1 Ioh. 1.7. If from all ſin, then from Apoſtacy.

Object. On theſe grounds the ſinne againſt the Holy Ghoſt might be pardoned.Why the ſin … agai…ſt the Holy G…oſt is unpardonable.

Anſw. Not ſo: and that for theſe Reaſons.

1. They wilfully and utterly reject the onelyonly meanes of pardon, the Lord Jeſus Chriſt. In this reſpect they are ſaid to tread under foot the Sonne of God, Heb. 10.29.

p. 762. They neither will, nor can repent. It is impoſsible to renue them againe unto repentance. Heb. ….…, 6.As other ſinners who doe not repent are not pardoned, ſo theſe Apoſtates, becauſe they cannot repent cannot be recovered.

3. An irreverſible doome of the Judge is abſolutely without any limitation gone out againſt theſe: but it is not ſo againſt any other ſinners. The doome is this, Whoſoever ſpeaketh againſt the Holy Ghoſt it ſhall not be forgiven him, Mat. 12.32.

4. The meanes to be uſed by others for recovering ſinners is abſolutely forbidden in theſe mens caſe. The meanes is prayer. The prayer of faith ſhall ſave the ſick: and if hee have committed ſinnes they ſhall be forgiven him, Iames 5.15. But the Apoſtle, even where he preſcribeth this meanes for obtaining pardon, excepteth the ſin unto death, thus, If any man ſee his brother ſin a ſin, which is not unto death, he ſhall aske, and he ſhall give him life, for them that ſin not unto death. There is a ſin unto death, I doe not ſay that he ſhall pray for it, 1 Ioh. 5.16.

4. A fourth ground of an Apoſtates recovery is the extent of Gods promiſes, which extent is ſo large, as (except before excepted) it excludeth none. All manner of ſin ſhall be forgiven unto men, Deus Eccleſiae Catholicae in persona beati Petri, ligandi ſolven li que tribuit poteſtatem. Aug. ad P. Dioc. c. 3.ſaith the Judge himſelfe, Mat. 12.31.

5. A fift is Gods faithfullneſſe in ratifying the juſt cenſure of his Church. For Chriſt gave to his Church in the perſon of Saint Peter power of binding and looſing, when he ſaid (Mat. 16.19.) p. 77I will give unto thee the keyes of the kingdome of heaven: and whatſoever thou ſhalt binde on earth ſhall be bound in heaven: whatſoever thou ſhalt looſ… on earth, ſhall be looſed in heaven. When therfore the Church upon due obſervation of an Apoſtates true repentance abſolves him, and receives him into her communion, that Apoſtate may juſtly be accounted to be recovered, and to be brought into the ſtate of ſalvation.

6. The laſt ground,Examples of Apoſtates pardoned. which now I intend to note, is example. For we reade that in all ages Apoſtates, and that of all ſorts and kindes (except before excepted) have beene recovered, and received into the favour of God and his Church.

Adam, D… primo homine, patre generis humani, quod eum Chriſt… ſolverit, Eccleſia fere tota conſe…tit. Au… Epiſt. 99. Taciani sa…uti primi homini… contradicunt. Aug de Haereſ. c. 6.25. Vetu… lex quibuſdam ignovit, ne omnino crudelis diceretur. Aug. Quaeſt. …uxtim c. 102.the firſt man was a moſt notorious Apoſtate. Yet the Church in all ages hath taken it for grant, that he repented and was ſaved. It is therefore reckoned among the hereſies of the Tacians, that they oppoſed the ſalvation of the firſt man. The promiſe of redemption was firſt made to our firſt Parents, Gen. 3.15. and that they beleeved it, may be inferred from their teaching their children to offer ſacrifice, Gen. 4.3, 4.

The children of Iſrael in Egypt played the parts of Apoſtates, by the Idolatry which they committed (Ezek. …0.7, 8.) ſo in the Wilderneſſe (Exod. 32.1, 2, &c.) and in the land of Canaan, under their Judges (Iudges 2.17:) and under their Kings (2 King. 29.6.) Yet upon their humiliation and repentance, God received them to grace and favour.

But to give inſtance of particulars, Salomon in p. 78his old age proved an Apoſtate (1 King. 11.4.) yet he repented as is evident by his booke ſtiled Eccleſiaſtes, which the Hebrews ſay (as we heard before) is the book of Salomons repentance. That God was mercifull in pardoning his Apoſtacy, appeares by this promiſe which God made to David concerning him (2 Sam. 7.14, 15.) If he commit iniquity, I will chasten him with the rod of men, and with the ſtrip…s of the children of men; But my mercy ſhall not depart from him, as I tooke it from Saul.

Manaſſeh in his younger yeares did himſelfe, and cauſed Iudah to doe worſe then the Heathen, yet he repented and found mercy, 2 Chron. 33.2, 9, 12, 13.

Pro ſacerdotali officio, redigentur in ultimum gradu a. Hier. in loc.The Levites that went away farre from God, though they were excluded from the more excellent functions in the Temple, yet upon their repentance were admitted into the Temple, to do the inferiour works thereof, Ezek. 44.10, 11, &c.

Penituit Petrū negaſſe Chriſtū, quod ejus indicāt lachrymyae. Aug. Epiſt. 108 Seleuc. Ʋid. Aug. de Agone Chriſti. c. 30.Peter thrice together not without ſwearing and curſing denied his Maſter, yet his teares declare that he repented: and both the other Diſciples, and alſo Chriſts manner of entertaining him afterwards, ſhew that he was received to mercy.

Many forſooke Paul, which was a kinde of Apoſtacy: but Pauls prayer for mercy to be ſhewed to them (2 Tim. 4.16.) gives evidence of a poſſibility, yea and a probability too of their finding mercy.

In the ten fierce and fiery perſecutions of Chriſtians p. 79under the Romane Emperours, many renounced the Chriſtian faith:Hos Eccleſia Cathol…ca materno recipit ſinu, tanquam Petrum poſt f…etum negationis per ga…icanum a…monitū. Aug de agone C…riſti. c. 30. and in the tumults raiſed by Arrians, others renounced the Orthodox faith, yet the Catholike Church with a motherly affection received them againe upon evidence of their repentance: as Peter was received after his weeping, being put in mind of his ſin by the crowing of a Cock.

We have before ſhewed how the Church of old had daies, and places, and rites, and Miniſters for admitting penitents after their Apoſtacy into the Church: which gives an evident demonſtration of her willingneſſe and readineſſe to entertaine ſuch.

The like might be noted of the Orthodox reformed Churches, which ever ſi…ce the beginning of the Reformation have time after time received ſuch as have turned from their Hereſie,Pertinet ad diſciplinam Chriſtianam ut nemini panitendi interc…udatur ad…us. Aug. de Mendac. ad Con…ent. c. 13. Idolatry, Superſtition, Apoſtacy, or any other notorious and ſcandalous offence. For it is an eſpeciall branch of Chriſtian diſcipline, to ſtop the courſe of repenting and returning to the faith from none.

1. Take notice hereby of the juſt cauſe that the true Chriſtian Catholike Church,The errour of Novatians. and the Orthodox Fathers of that Church had,Quomodo contra Novatian…: c…ntendendum ſit, qui penitē tiam salutarem negant. Aug. …uaeſt. mixtim. c 102. to deteſt, and abhominate, as they did, the unchriſtian, unchar…table, and unmercifull opinion and practiſe of the Novations in denying repentance to ſuch as had once denied the Chriſtian fai…h: and in refuſing to admit them into the Chriſtian Church againe, though with all the teſtimonies p. 80of penitentiall humiliation and contrition that they could expreſſe they deſired it, and made free offer of all the ſatisfaction that the Church ſhould require. Moſt proudly and odiouſly they ſtiled themſelves foreign Puritans, as if they had beene forſooth the pureſt in the world,Cathari, qui ſeipſos iſto nomine, quaſi propter mundiciam ſuperbiſſimè at que odioſiſsimè …ominant, paenitentiam de negāt, Novatum ſectantes haereticum: unde etiam Novatiani appellantur. Aug. de Haereſ c. 38 foreign, id eſt mundos ſe vocant, cum ſint omnium immundiſsimi, negantes paenitentiam per quam peccata mundantur. Hier. in Hoſ. 14.Hos 14 yea and they onelyonly the pure ones: whereas they are of all the moſt impure: denying repentance whereby ſinnes are purged away. Their extreme ſeverity, or rather cruelty, being directly contrary to the minde of God, our gracious and mercifull Father,Novatus quaſi haereticus ſemper, & perfidus omnium ſacerdotum voce damnatus. Cypr. Epiſt. l. 2. Epist. 8. Synod. Afric. 2. Aug. ut ſupr. Nuſquam tam vigere debent viſcera miſericordiae quam in Eccleſia Catholica, ut tanquam vera mater, nec peccantibus fitijs ſup…rbē inſultet, nec correctis difficilè ignoſcat. Aug de Agone Chriſtian c. 30. manifeſted in his Word by his owne free and rich grace offered to penitents, by the directions given to his people to receive ſuch, and by their conſtant courſe in entertaining ſuch, the Catholike Church adjudged Novatus to be accounted an Heretique, and put Novatians into the Catalogue of Heretiques. For bowells of mercy ought no where ſo to be enlarged as in the Catholick Church; that as a true mother, p. 81ſhee neither proudly inſults over her children that fall, nor hardly pardons them being amended.

2. This makes much to the juſtification of this daies ſolemnity in receiving this Penitent by a preſcript order of our Church into her communion.Our Churches indulgency towards penitēt… Herein our Church ſheweth ſuch a tender compaſſion to this her ſonne that was once loſt, but by Gods good providence is now found, as the Father did to the Prodigall: affording unto him the beſt welcome that ſhe can. What cauſe haſt thou, O Penitent, to bleſſe God that thou wert borne and brought up in ſuch a Church, wherein thou hadſt at firſt the benefit of Baptiſme, to preſerve thee, as Noah was preſerved in the Arke, Paenitentia quaſi ſecunda poſt naufragi… miſeris tabula. Hier ad Demet. de Virgin. Idem Comment in Eſay. 3.Isa 3from the deluge of deſtruction: and now again a recovery by penance enjoyned to thee, and performed by thee: which being heartily done, is as another plancke after ſhip-wracke reached out unto thee, to keep thee from drowning.

3. All ye that are children of the ſame mother and bretheren and ſiſters to this Penitent,A penitent to be recei…ed as a brother. imitate this gracious indulgency of your Mother towards him. Be not like the Prodigals elder brother, who envied his brother, and was offended with his Father for the grace, favour and honour which was ſhewed to his penitent brother. Doe ye rather ſhew your ſelves to be of the mind of the Angels of God, in whoſe preſence there is joy over one ſinner that converteth, Luk 15.10. Henceforth upbraide not to him his Apoſtacy: p. 82Upbraide not his circumciſion; upbraide not his ſubjecting himſelfe to Mahometiſme: ſhunne not his ſociety; avoid not communion with him, no not in the moſt ſacred and divine ordinances: trafique with him: eate and drinke with him, pray with him and pray for him: Receive him as a brother beloved: Forgive him, comfort him: I beſeech you that you would confirme your love toward him.

Publike penance to be undergone by penitent Apoſtates.4. My heart ſtirres me up againe to returne to ſuch as have renounced the Chriſtian faith and beene circumciſed, in the name of the Lord Jesus to beſeech them, yea and to require them for Gods ſake, for the Goſpells ſake, for the Churches ſake, for ſuch friends ſake, as are privie to it, and for their owne ſoules ſake, as they tender the peace of their conſcience, yea and the ſalvation of their ſoule, to make their caſe knowne, to ſubmit themſelves to the diſcipline of the Church, and to be willing to give ſuch ſatisfaction as the Church ſhall thinke fit. Yee had many that could beare witneſſe of your denying the faith, and thoſe ſuch as tooke occaſion thereupon to inſult over you, over your Faith, over the Church by which you were inſtructed in the Faith, and over your Lord and Saviour on whom you placed your Faith. Is it not then meet that you ſhould have many witneſſes of your returning to the Faith againe, and of your humiliation and contrition for that diſhonour you have done to God, and to his p. 83Church: and thoſe ſuch witneſſes as h…ve power to looſe you, and to receive you againe into the Church: ye and ſuch as will rejoyce at your converſion, and praiſe God for the ſame?De vulnere ipſo non crubeſcis, de ligatura vulneris erube… cis? Vide plura hac de re apud Cypr. in Ep. & in Serm. 5. de lapſis. O be not more aſhamed of confeſſing your ſinne, then you were of committing it. Shall hee who was not aſhamed of his wound, bee aſhamed of binding up and healing his wound.

5. Let me in the laſt place leave a few directions with thee, O Penitent, upon whoſe occaſion we are here met.

1. Repentance muſt be from the heart. Oportet paenitentiam agentes flere a marè, & reliqu… quae paenitentiae propria ſunt ex corde demōſtrare Baſil. Moral. Sum. 1. c. 3.1. That which now thou doſt openly with thy tongue and body before us children of men, doe it ex animo, do it heartily as to the Lord the Searcher of hearts. Thus will thy repentance be ſound indeed. Thus will much inward peace be brought to thy conſcience. Thus wilt thou be looſed in Heaven as well as on earth. All the grace and favour which now the Church ſheweth is upon this pious and charitable preſumption, that in proſtrating thy body thy ſoule is humbled, and that the confeſſion of thy mouth proceedeth from the contrition of thy heart. If it bee otherwiſe, thou diſſembleſt with the Church, thou deceiveſt thine owne ſoule, and mockeſt God who will in no wiſe br…oke ſuch mockings. Unleſſe thou do, what t…ou doſt, ſincerely and heartily, thou art in no better caſe (if not in a worſe) then they who have ſuffered themſelves to be circumciſed by profeſt enemies of Chriſt, and therewithall p. 84renounced the faith of Chriſt, and yet ſeek not to bee looſed by the Church of Chriſt. They cannot in Faith expect to be looſed in Heaven, becauſe they are not firſt looſed on earth. Nor canſt thou expect to partake in Heaven of the benefit of the Churches looſing thee on earth, becauſe it is utterly made void by the deceitfullneſſe of thy heart. But we are perſwaded better things of thee, and things that accompany Salvation though I thus ſpeake.

2. Apoſtacy requires more then ordinaty repentance.2. Be inwardly more dejected in ſoule, more pierced in ſpirit, and broaken in heart, then with the teares of thine eyes, beatings of thy breſt, caſting downe of thy body, and confeſſion of thy mouth thou canſt expreſſe. For thy ſinne for which this penance is enjoyned is an heinous ſinne,Aggravation of Apoſtacy. a crying ſinne, a ſinne that comes neare to the unpardonable ſinne, that ſinne unto death. Thereby thou deniedſt the Lord that bought thee: thereby thou renouncedſt the onelyonly meanes of thy ſalvation: thereby thou ranneſt out of thy Lords campe into the army of his enemies, and ſo becammeſt an enemy to thy Lord.Orare oportet impenſius, & rogare, diem luc…u tranſigere, vigilijs noctes ac fletibus ducere, tempus omne lachrymoſis lamentationib…s occupare, & …. Cypr. de lapſis. How diſhonourable was this to thy Lord? How diſgracefull to his Church? O how did thoſe curſed enemies inſult thereat? What cauſe haſt thou to cry our (as Ier. 9.1.) Oh that my head were waters, and mine eyes a fountaine of teares, that I might weepe day and night for my ſinne? Thou haſt cauſe ynough to draw water (as the Iſraelites did, 1 Sam. 7.6.) from the p. 85bottome of a broaken heart, and to powre it out before the Lord, as he who ſaid (Pſal. 119.136) Rivers of water runne downe mine eyes. Remember what Peter did, when he was put in mind of ſuch a ſinne as thou haſt committed, He went out and wept bitterly, Math. 26.75. Thoſe bitter teares muſt needs flow out of the bottome of an heart throwly broken.

Mee thinkes I now behold many weeping eyes in this aſſembly, bewailing thy woefull fall; and I muſt confeſſe that I also find mine owne bowels troubled within me. All this is in compaſſion of thy caſe. Oughteſt not thou to be much mooved thereat? Howſoever the Church be pleaſed in much-tender-compaſſion to enjoyne this eaſie, milde penance unto thee, doe thou betwixt God and thine owne ſoule yet further loade thy ſelfe through a ſerious and d…epe apprehenſion of,Paenitentia agenda ſecundum modum ſui cujuſ que peccati. Aug. Encb. c. 65. Secundum conſcientiae molem exhibenda eſt paenitētiae magnitude. Amb. ad Virgin. layſ. c. 8 and meditation on the heighnouſneſſe of thy ſinne, that Chriſt obſerving thee to labour and to be heavy loaden under the burden of thy ſinne, may (according to his promiſe, Math. 11.28.) give thee reſt. Repentance is to be ordered according to the kind and meaſure of ſin.

3 Repentance daily to be renewed.3. Let not thy penitency end with the penance of this day. Well note the Lords exprobration to Iſrael (Iſa. 58.5.) Is it ſuch a faſt that I have choſen? A day for a man to afflict his ſoule? Nor is one daies penance ſufficient repentance for ſuch a ſinne as thou haſt committed, I have heard a tradition concerning p. 86Peter that he wept whenſoever he heard a Cock crow. It becommeth a penitent Apoſtate, whensoever by any occaſion he is put in mind of his ſinne, to be ſtruck at his heart with godly remorſe. Thou didſt long lie in thy ſinne: even ſo long as thou livedſt among the Turkes. All that while thou didſt conforme thy ſelfe to Mahometiſme. And thinkeſt thou one day of penance to be ſufficient? Continue to renew thy repentance every day: though thy life be prolonged in the Chriſtian Church many more yeares, then thou wert among the Turkes.

4 Fruits meet for repentance to be brought foorth. Paenitentiam agentibus non ſufficit ad ſalutem ſeceſsu… ſolus a peccatis, verùm opus eſt ipſis etiam fructibus paenitentia dignis. Basil. Moral. Sum 1. c 4. Satisfactio paenitentiae, eſt cauſas peccar… rum excidere, nec earum ſuggeſtionibus adi. …um indulgere, Aug. de Eccl. dogm. c. 54.4. Bee very circumſpect over thy ſelfe for the remainder of thy life, that thou bring foorth fruite meete for repentance. This is that worthy walking, whereof wee ſpake before. As a wife that hath formerly lived looſely, and defiled the marriage bed, beeing received into the favour of her husband againe, muſt carry her ſelfe more ſoberly, more modeſtly, more inoffenſively, and muſt bee more watchfull in avoiding all temptations that might allure to that ſinne againe, ye and all ſuſpicions thereof: So an Apoſtate received by the Church into grace and favour, muſt walke more circumſpectly then if he had not fallen. For it much lieth on him to repaire his Chriſtian credit: or rather to be the more zealous in honouring God, and bringing glory to the Goſpell of Chriſt & to his Church, yea and in giving matter of rejoycing to profeſſors p. 87of the true religion. This is a point that meerely concernes thee, O Penitent.Quendā adoleſcentē fabulae ferūt poſt amores meretricio… peregrè profect…, & abolito am… re, regreſſum poſtea veteri occurriſſe di…ecte, qu… ubi no… interpellatā mirata, putaverit no… recognitā, rur…us occurrens d…xerit, Ego ſum, reſponderit ille, Sed ego nō ſum ego. Am…. de Poenit. l. 2. c. 10. Be like that young man, who having followed Harlots, after ſome while abſence, that kind of love being extinguiſht in him, met with an old love of his, but ſaid not one word to her. Shee wondering that he ſpake not to her, thought he had not knowne her, and thereupon ſaid, Sir, it is I. Whereunto he replied, But I am not I: that is, I am not the ſame that I was before. In like ſence, Be not thou, thou: Be not the same thou wert before.

5. Relapſe to be taken heed of. Si a prima peccatorum miſeria erep…i, rurſ… ad eandem malignitatem revertimur, gr… vi…r pu…itio nos profectò expectabit. Chryſ. in Mat. 12. Hom 44Matt 125. Take heed of relapſe. Chriſt himſelfe ſaw this to be a needfull caveat: and thereupon preſt it once and againe on ſuch as he had recovered from ſin: as on the woman taken in the act of adultery (Ioh. 8.11) thus, Goe and ſinne no more: and on him that had beene deſeaſed 38. yeares he enforceth it with a commination (Ioh. 5.14.) thus, Sin no more, leſt a worſe thing come to thee. For if, after we are freed from the miſery of ſin, we returne to it againe, ſoarer vengeance is like to befall us. Experience ſhewes how dangerous a relapſe is after a recovery from a bodily ſickneſſe. Much more dangerous is a ſpirituall relapſe after repentance from an heighnous ſin. The heart of man by ſuch a relapſe will be much more hardned in ſin; and the Divell in ſuch a caſe will take with himſelfe ſeven other ſpirits more wicked then himſelfe, and they will enter in, and dwell there (Mat. 12.45.) Yea and God himſelfe may be ſo incenſed thereby, p. 88as to affoord no more grace to him that hath ſo ill imployed his former grace, as to depart cleane away from it. Thus the laſt ſtate of that man is worſe then the firſt. Looke therefore narrowly to thy ſelfe, thou who art now reſtored: and make uſe of thoſe directions which were before given to ſuch as goe downe to the Sea, to make them conſtant in holding the faith.

6. True penitents may and muſt beleeve that they are fully diſcharged.6. Beleeve that thou art now acquitted of that heighnous ſin of renouncing the Chriſtian faith. If thine heart bee upright thou haſt good cauſe to beleeve it, in that thou haſt taken that courſe which in Gods Word is preſcribed for obtaining a diſcharge. Thou haſt beene pricked in thine heart for thy ſin (as the Jewes, Acts 2.37.) Thou didſt goe to thy Paſtor, and enquire what in thy caſe thou ſhouldſt doe (as they who being defiled came to Moſes, Numb. 9.7.) Thou haſt ſubjected thy ſelfe to the order which the Church preſcribed (as David did to Gods advice, 2 Sam. 24.19.) Thou haſt made penitent confeſſion of thy ſin (as they did who came to be baptized of Iohn, Mat. 3.6.) Thou haſt deſired this Congregation to pray for thee (as the Iſraelites deſired Samuel to pray for them, 1 Sam. 12.19.) The Church looſeth and abſolveth thee (as the Church of Corinth abſolved the inceſtuous perſon, 2 Cor. 2.10.) On theſe grounds thou maiſt ſafely, thou oughteſt faithfully to beleeve that thy deepe-died ſcarlet ſinne is waſhed away by the blood of thy Saviour to whom thou art now returned: and that thou art fully p. 89acquitted and diſcharged thereof. We doe undoubtedly beleeve that by repentance ſinnes are aboliſhed: ſo as,Paenitētia a…oleri peccata indubitanter cred…n… Aug. de Eccleſi…ſt. …ogma… c. 80. if we returne not to them againe they ſhall never be imputed to us. In this reſpect a true penitent is bleſſed. For Bleſſed is the man to whom the Lord imputeth not iniquity: and in whoſe ſpirit there is no guile, Pſal. 32.2. If therefore thy conſcience ſhall hereafter be overmuch troubled with doubtings, and feares, and deſpaire of pardon of thine Apoſtacy, account it a temptation of Satan, and yeald not unto it, but reſiſt it; and ſay to thy ſoule, Why art thou caſt do…ne, O my ſoule? why art thou diſquieted in me? Hope in God: He is thy God, reconciled unto thee: He hath diſcharged thee: who then ſhall lay this ſinne to thy charge? By exerciſing thy faith after this manner thou wilt bring much peace to thy conſcience, and make the remainder of thy life more comfortable to thee: and with much cheerefullneſſe carry thy ſelfe as a child of the Church in the works of thy calling: and in all duties of piety, juſtice, and charity. Only be carefull to obſerve the former directions with this conſolation.

7. Penitents muſt bring others to repentance. Tu ne recideris, ſed a negatione reſiliens eſt o etiam alijs paenitentiae exemp…ar ne deſperēt. Theophilac. E…ar. in Luc. …7. Doe wha… lieth in thee to bring other Renegadoes to returne to the Church, to ſubmit themſelves to the diſcipline thereof, to be willing to give ſatisfaction by publick penance. And the rather to encourage them thereunto, make knowne unto them the inward peace and comfort which thou haſt received hereby. This is a duty which on a like ground Chriſt enjoyned p. 90to Peter (Luke 22.32,) in theſe words, When thou art converted ſtrengthen thy brethren: and David undertaketh to do as much, Psal. 51.12, 13. where he maketh this prayer and promiſe, Restore unto mee the joy of thy ſalvation, and uphold mee with thy free Spirit: Then will I teach tranſgreſſours thy waies, and ſinners ſhall be converted unto thee. This is a good kinde of recompence which ſuch as fall, make to the Church. As by their fall many are offended, ſo by their riſing many may be eſtabliſhed. If by private meanes thou canſt not ſo farre prevaile with ſuch as thou knoweſt to be Renegadoes, as to bring them voluntarily to make ſatisfaction to the Chruch, then follow Chriſts advice, Mat. 18.17. Tell it unto the Church. As for thy ſelfe, that thou maiſt remaine henceforth ſtedfaſt and unmoveable in the faith, thou ſhalt not want the prayers of them, who now with much rejoycing praiſe God that the Text is accompliſhed in thee: in which reſpect we may conclude as we began, and ſay, HE WAS LOST, AND IS FOVND.

FINIS.

Recenſui concionem hanc cui titulus eſt [A recovery from Apoſtacy] nec in ea quicquam reperio quò minus cum utilitate publicâ Imprimatur SA: BAKER. Ex edibus Londin: Feb. 4. 1638.

End of the text · William Gouge, Recover from Apostasy (1639)