Recover from Apostasy

Hitherto of the general consideration of my Text, by handling the two opposite terms jointly in their distinct times. I proceed now to the particular points severally: each by it self.

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

1. The damage of Apostasy, intimated in this word LOST, which giveth us to understand that Apostasy 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 been shown before that the HEE here meant was an Apostate. He forsook the Church, and in that respect he is said to be 〈 in non-Latin alphabet 〉 LOST: That is in the state and case of him to whom eternal destruction and damnation belongeth. His Apostasy therefore implunged him into perdition: where into all Apostates are implunged. So much is intended under this phrase 〈 in non-Latin alphabet 〉 (Heb. 10.39.) a withdrawing or drawing back 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, he addeth, 〈 in non-Latin alphabet 〉 , but of Faith. We are not (saith he) of them that draw back: but of them that cleave close to the true Faith, and fast hold it. Now by adding this inference ( unto perdition) to that sin of drawing back, he plainly showeth that Apostasy implungeth into perdition. In this respect that notorious Apostate Judas is, by him that well knew what was his due, styled, the son of perdition, John 17.12. Christ foreseeing that he would fall away, and prove an Apostate, in relation thereunto terms him a son of perdition, that is a man that would implunge him self into eternal destruction.

S. Peter in setting down this point, notes out the true ground and reason thereof 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, he means the Lord Jesus Christ. Now to deny him is an high pitch of Apostasy : And thereby • hey bring upon themselves destruction; in that there is no salvation in any other. For there is no other name under heaven given among men whereby we 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 principal 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 only Author and giver of salvation: So he causeth the sweet stream of salvation to flow forth upon his body only: which is the true catholic Church. Where the Apostle saith ( Eph. 5.23.) He is the Savior of the body, he means it exclusively, of none but of those who appertain to the body, and are members thereof. In this respect the Church is fitly resembled to Noah's Ark. For as none were saved from perishing in the general deluge, but they who abode in the Ark: So can none be saved from eternal perdition, but such as remain in the true Church. Apostates therefore, by deserting the Church implunge themselves into Perdition: and remain as children of Perdition, even as persons lost, while they continue Apostates.

Hereby take notice of the wretched disposition, and woeful condition of Renegadoes: who cast themselves out of the true Church, renounce their Christian Faith, and deny the Lord who so dearly bought them. What, what is then in this wide world that can countervail such a loss? Or what can stand him in any steed that is lost? Can wealth? Can honor? Can liberty? Can life it self?

1. The wealth of this world, which is all the wealth that can be gotten by Apostasy, may prove like Jonah's 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 Apostasy, is, as the Apostle sets it down ( Heb. 10.34.) 〈 in non-Latin alphabet 〉 a solid substance: and that 〈 in non-Latin alphabet 〉 much better then this world can afford. For it is 〈 in non-Latin alphabet 〉 in Heaven: it is there treasured up for us; and thereupon it is 〈 in non-Latin alphabet 〉 enduring, that never fades away. This better, enduring substance, in Heaven, is lost by such as are themselves LOST through Apostasy.

2. The honor achieved by denying the faith may prove like Haman's promotion, which lift him fifty cubits high above ground upon a gibbet: but the honor lost by Apostasy, is a Royal Priesthood, a Crown, a Crown of life, an incorruptible Crown of glory, a Kingdom, an heavenly Kingdom, an everlasting Kingdom. This is the honor that belongs to such as pers • vere in the faith; which they who renounce the faith, do forfeit.

3. The liberty attained by leaving the true Christian Chur • h, may be some external, temporary freedom from prison, from chains, from gallies, from bondage and slavery under cruel men. But the liberty lost thereby, is that divine, and glorious liberty of the Sons of God, wherewith Christ hath made them free: which is a freedom from the wrath of God, the curse of Law, the dominion of sin, the tyranny of Satan, and eternal damnation. Is the rage of man more to be feared then the wrath of God? chains of iron more then the bonds of the law? Bondage under Turks more then slavery under Satan, whose work which he enjoins is villainy; whose wages, which he gives is damnation? are blows and stripes on the body, 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 own conscience: no other Witness to convince him: no other Adversary to aggravate his crime: no other Jewry to find him guilty: no other Judge to condemn him: no other hangman to execute his doom upon him. There needs no other to work his woe, then his own conscience. Instance all these in that great Apostate Judas.

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

Who did bear witness against him? Did any of the Priests of whom he received money to betray his Lord, or any of their officers who saw him accomplish his treason with a kiss? No: none but his own conscience.

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

Who gave sentence against him? Did Annas, or Caiaphas, or Herod, or Pilate? No: none but his own conscience.

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

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

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

If it be said that all Apostates have not such torturing consciences, I answer, that then they have a seared conscience, which is much worse. A restless conscience, though for the time it be even an intolerable burden, yet may it prove a means to bring the tortured soul to deep humiliation for his sin, to sound repentance, to 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 down before Paul and Silas, and sa • d, Sirs, what shall I do to be saved? B • t a senseless conscience never works any remorse, or restraint: but is an occasion of men's giving themselves over to work all wickedness with greediness. Thus after th • ir hardness 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, then a conscience destitute of all comfort. And of the two, it is better to live and die in despair, then to live and die in an impudent remorselesnesse: greedily committing sin without any trouble of conscience. Surely in the day of judgment it will be easier for the conscience which is restless here, then for the senseless conscience.

Be wise now therefore all ye that may be brought to the trial of cruel 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 soul: that ye be not worse then the foolish fish, which leap out of the warm water into the flaming fire. Such are they, who to escape the hands of mortal men, fall into the hands of the living God, not considering the weight of that which the Apostle saith ( Heb. 10.31.) It is a fearful thing to fall into the hands of the living God.

The fears which usually most affright men, and draw them to be Renegadoes are but of such things which the Apostle (1 Cor. 10.13) styled 〈 in non-Latin alphabet 〉 human or common to man: Such as by man are inflicted, such as by man may be endured.

I suppose greater and crueller tortures cannot in these days be by man's wit invented, then were of old inflicted by spiteful persecutors on the Jews in the days of Antiochus, and on Christians in the time of the ten notorious persecutions under the Roman Emperors.

So cruel was the sight of those tortures which persecutors inflicted, as exceeds all expression.

Constant Christians had their flesh torn from their backs with rods, scourges, whips, and cords, so as their bones lay bare, and the raw parts of their body were washed with vinegar and salt.

They were knocked with clubs.

They were stretched on racks.

Their legs were broken, and they so left miserably to perish.

They were gored with sharp pricks under the lowest parts of their nails.

Their bodies were scraped with shells to death.

Their backs were flayed. Their skin was pulled over their heads from the brow to the chin.

Their noses, lips, ears, hands and feet were cut off; and they as sacrifices cut into gobbets.

Their tongues were cut out by the roots, and pulled out of their jaws.

Their eyes were bored and digged out.

Their bodies were rent and pulled to pieces by strong boughs, forced together by instruments, and let loose when the limbs of the bodies of Martyrs were tied fast unto them. Their limbs were also pulled to pieces with wild horses.

Their brains were knocked out with a fullers instrument.

Their legs were broken to pieces.

They were burnt with fire.

They were a long while together parched on hot burning coals.

Being hanged by the heels and their heads downward over a soft fire, they were choked with smoke.

They were roasted at the fire, as flesh to be eaten useth to be roasted.

They were leisurely broiled on gridierons set over fire.

They were fried in red hot ieron chairs, as in a frying pan, which annoyed the standers by with a stanch.

Hot boiling lead was poured down their backs.

They clapt fiery plates of brass upon the most tender parts of their body.

A persecuting tyrant considering the nature of the country, that it was terribly cold, and the time of the year, 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 air 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.

They endured the violence of Libbards, Bears, wild Boars, and Bulls.

They were destroyed with hunger, thirst and cold.

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 torn, and in part burnt, together with the heads & bodies of others they cast out in like manner unburied, and committed them for some days to the custody of soldiers.

Thus the barbarous cruelty of persecutors extended it self as far as it could, even beyond the temporal lives of Martyrs.

I suppose that more cruel torments cannot be invented then of old have been inflicted on Christians. Persecutors have acknowledged that they were overcome; and had no more to inflict. Yet was all that they did or could inflict but human (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 strong men, but also to women and young children, who were given up to be tormented. Neither were they only a few choice persons who endured Martyrdom in Christ's cause, but such multitudes year after year, moonth after moonth, week after week, day after day, as an ancient Father testifieth, that there was never a day in the year, except the first of January, whereunto the number of five hundred Martyrs at least might not be ascribed. So many one after another in one day suffered, as the Executioner blunted his sword, and with the pains he took, fainted. That which many of them endured, though to flesh flesh and blood it seemed intolerable, yet with much patience, excellent cheerefullnesse, and divine courage they endured it. They were not as Bears hall'd to the stake, but while persecutors were sitting on their judgment seats and condemning some Christians, others leaped in and prof • ssed themselves to be Christians: and suffered the uttermost that could be inflicted with joyfullnesse, and a kind of pleasantness, singing Psalms as long as their breath lasted: as Paul and Silas did, being after soar scourging put into the stocks in a prison, Acts 16.23, 24, 25.

Such tortures and torments so courageously and manfully have sundry Christians in all ages suffered, as to them who only 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 mad, witless, and senseless. But Martyrs themselves (who had the light of God's Word for their direction, and the Spirit of wisdom and revelation, in the knowledge of Christ: the eyes of their understanding being enlightened: whereby 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 greatness of his power to us ward who believe, 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 own right hand in heavenly places) Martyrs, I say, by the light of the Word and enlightening of the Spirit, with the eyes of their mind, pierced thorough the thick cloud of all their sufferings, and (as Stephen by an extraordinary work with his bodily eyes beheld the Heavens opened, and the Son of man standing at the right hand of God ) they did seethe gracious favor of God towards them, and feel the comfortable shining thereof upon their souls, whereby they were encouraged, and 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, inconceivable.

Besides, the mind and meditation of Martyrs was so fixed on the recompense of reward, which with much confidence they expected, as the sense of pain was swallowed up therewith. For they accounted all tortures that could be inflicted, Not worthy to be compared with the glory to be revealed unto them. Most elegantly and emphatically hath the Apostle set out the wonderful great disproportion betwixt a Christians suffering, and the recompense following thereon, in these words, Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory.

1. All that can be by man inflicted on man is but 〈 in non-Latin alphabet 〉 compressio, a pressure, and that of the body only. For man after he 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 heel. Satan by his instruments can reach no higher then the heel, that is the body, the inferior part of man. For this pressure of the body, by way of recompense, shall be conferred glory, that which of all is exceedingly desired. The glory here meant compriseth under it whatsoever may make to the happiness of man, and that both in body and soul.

2. The kind of affliction is but 〈 in non-Latin alphabet 〉 some light thing easy to be borne by him that is endued with the Divine Spirit. For afflictions for Christ's sake may be comprised under that yoke and burden of Christ which is easy and light, Math. 11.30. But the recompense is 〈 in non-Latin alphabet 〉 a weight, such a weight as infinitely over-poiseth all afflictions.

3. The continuance of affliction is but 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 eternal, without date, without end.

4. To show that in this comparison all degrees of comparison are exceeded, he addeth hyperbole upon hyperbole thus, 〈 in non-Latin alphabet 〉 , which emphatical Graecisme, because other tongues cannot word by word express to the full, they are forced to use words & phrases which exceed all comparison, as wonderfully above measure, above measure exceedingly: exceedingly excelling: or, as our last and best English translation turns it, a far more exceeding.

What Orator 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 be moved hereby to endure anything that by man can be inflicted for professing Christ, rather then by denying him, loose that exceedingly excelling weight of glory: Heereof when S. Paul, being wrapped into the third heaven, had but a glimpse, he saw and heard 〈 in non-Latin alphabet 〉 unutterable matters, which man cannot possibly express. These, these are the things which eye hath not seen, nor ear heard, neither have entered into the heart of man. 1. Cor. 2.9. And these are the things that are lost by denying Christ.

Yet is not this all. Apostasy pulls upon a man not only poenam damni, loss of bliss, but also poenam sensus, that which will make him feel pain and smart, even the sense of torture and torment: and not such as man only can inflict: No nor such only as all the Devils in hell can inflict: But such as by the wrath and power of the Almighty is inflicted: Such as red hot iron, boiling lead, flaming fire, and all other corporal and temporal torturing torments are too light to parallel or compare withal. For they are easeless and endless, merciless and remediless. A fire kindled in mine anger (saith the Lord Deut. 32.22.) shall burn unto the lowest Hell. Hear this, O Apostates, and tremble. Receive therefore the counsel 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 forewarn you whom you shall fear: Fear him who after he hath killed, hath power to cast into Hell: yea, I say unto you, him fear.

Because hard and cruel usage of Turks, and fear of worse is the cause alleged by this present Penitent, whereby he was moved to renounce his profession of Christ, I have the longer insisted thereon, and endeavored to make clear these six distinct points.

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

2. That all that by men can be inflicted on constant professors of the Christian Faith, are no more then what God can and will enable them to bear.

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

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

5. That their recompense far surpasseth their endurance.

6. That by denying Christ that recompense 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 remains one stumbling block to be removed, and that is about life. For skin for skin and all that a man hath will be give for his life.

For satisfaction hereunto let it be considered that

1. This was the Devils allega • ion, Job. 2.4. And shall a Christian fight with the Devils weapons against Christ?

2. I • that high prize set upon life be taken in a fair and right sense, it must be applied ad idem, to matters of like kind. For a temporal life, all the temporal things that he hath, may be given: as ( Mar. 5.26.) the woman which had an issue of blood, spent all that she had on Physicians, namely all her temporal estate. But the true faith is of another kind: the good of our souls, 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 Apostasy is but a temporary life, a shadow, a vapor, a bubble, a breath: Soone gone, even before a man can think of parting with it. How long did Judas retain his life after his Apostasy? The rich fool had his soul taken away long before his account. For while he dreamed of many years, he heard this summons, This night thy soul shall be required of thee (Luk. 12.20.)

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

5. Eternal life is forfeited by purchasing temporal 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 temporal life is like to loose eternal life.

6. Temporal life is not a valuable consideration for the loss of the soul. For what shall a man give in exchange for his soul? Math. 16.26.

If it be said that life being preserved, an Apostate may find opportunity of escaping out of persecutors hands, and so repent, and return unto the Church, and glorify God: as a soldier by flying in time of danger, may again return 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 surprised by Turks as he was, spend all the remainder of their life in the state of Apostasy.

2. If they find an opportunity of escaping, it will not necessarily follow thereupon that they will or can repent having once denied their Savior. 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 again. About ten years 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 country, yet never gave any public evidence of their true repentance?

3. It is a most undue and impious inference from God's 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 almost to despair felt the intolerable burden of sin pressing upon their souls, he had said, Where sin abounded, grace did much more abound, some thence took occasion of turning the grace of God into lasciviousness: with whom the Apostle thus expostulates the case, Shall we continue in sin that grace may abound? Having noted their impious inference, with a vehement detestation he thus rejects it, God forbid. Far be any such conceit 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 grossly misapplied. For they make God's grace a cause of committing sin, whereas the Apostle produceth it as the cause of remitting and removing sin.

2. There is non subjectum pro subjecto: the subject matter, or thing whereupon God's grace exerciseth it self is mischievously mislaid. For they make sins to come, or a resolved purpose to con • inue in sin the subject of abundant grace, whereas the Apostle intendeth sins past which cannot be recalled: and thereupon if they be not through grace remitted, the sinner that hath committed them is most miserable.

3. There is non objectum pro objecto ; the kind of sinner, who is made the object on whom abundant grace is conferred, is wretchedly mistaken. For they take the Apostle to speak of such as delight in sin, and retain a purpose of living and lying in sin: whereas he meaneth such as find and feel themselves to be sinners through sense of the heavy load of sin pressing soar 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.

God's faithful Martyrs in all ages have made little or no account of their temporal life, when it came in competition with Christ, and a profession of the Christian faith. The Apostle giveth this testimony of them, they would not accept deliverance. He means deliverance from death or preservation of life: this, though offered they would not accept, namely on persecutors terms or conditions, which was to deny the truth of God, or renounce their faith in him.

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

When Shadrach, Meshach, and Abednego were threatened to be cast into an hot fiery furnace, unless they would worship Nebuchadnezzar's idol, they make this reply ( Dan. 3.16, 17.) O Nebuchadnezzar we are not careful 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 known 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 show of yielding, he courageously answereth, It becometh not our age in any wise to dissemble whereby many young persons might think that Eleazar being fourscore and ten years old, 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 transgress the laws of our Fathers: meaning such laws 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 himself, when Peter would have dissuaded him from suffering, with indignation thus replied, Get thee behind me Satan, Mat. 16.23.

Saint Paul when the Disciples upon notice that he should be bound at Jerusalem, besought him not to go up thither, answered, What mean you to weep and to break mine heart. For I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.

Ignatius being much threatened for his zealous profession of Christ, saith, Let fire, and cross, invasion of beasts, breaking of bones, pulling asunder of members, grinding of my whole body, and what else the Devil can inflict come, so I may hold Jesus Christ.

And being brought forth to devouring beasts, he uttered these words, I am God's corn, and am ground by the teeth of beasts, that I may be pure bread.

Polycarpus, when the Governor promised to let him go free, if he would deny Christ, answered, I have served him fourscore and six years, and he never hurt me in anything. How shall I curse him who hath saved me?

And the Governor adding one while promises, another while threatenings, Polycarpus thus cuts off all, Why dost thou make delays, inflict what thou lists.

Lucius thanked him that brought him forth to suffer, and said that he should be free from those evil masters, and go to God a good Father and King.

Germanicus, when he was brought forth to be torn in pieces and devoured by beasts ( the Governor persuading him to be mindful of his youth, that he might be spared) of his own accord incited the beasts against himself.

Sanctus being under tortures for professing himself 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.

Can we think that Saint Laurance would have accepted deliverance, who lying on a red hot gridieron over burning coals, with an invincible spirit thus said to the tyrant, Turn the side broiled enough, and see what thy burning fire hath done.

And being turned, and thoroughly broiled on the other side, thus again, Eate that which is broiled, and try whether raw or broiled be the sweeter.

Hyppolytus when he was tied to wild horses to be pulled a sunder, thus prayed, Let them rend my limbs, do thou, O Christ, rap up my soul.

To omit other particulars of the ancient Martyrs in the Primitive Christian Church, with whose courageous speeches manifesting a contempt of death volumes might be filled, it is indefinitely recorded of many who were famous for their wealth, nobility, glory, eloquence and learning, that nevertheless they preferred true piety & faith in our Lord Jesus Christ before all these. And though they were entreated by many of their kindred and friends otherwise, yea and by others in great place, and by the Judge himself, that they would take pity 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 forbear the confession of our Savior, and to set light by the denial of him.

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

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

Pardon being offered to John Hus at the stake if he would recant, he answered, I am here ready to suffer death.

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

Martin Luther (though no Martyr, yet to show his undaunted spirit in maintaining the truth) being dissuaded by his friends from going to Wormes, where his adversaries were assembled to dispute against him, returned this answer, I am resolved and certainly determined to enter Wormes in the name of our Lord Jesus Christ, though I knew there were so many Devils 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 terms?

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

Francis Camba a Martyr in the Diocese of Millaine, being much assailed by his friends, and terrified by his foes, by no means could be overcome, but gave thanks to God that he was accounted worthy to suffer cruel death for the testimony of his Son. Such were the expressions of joy in his sufferings, as his persecutors caused his tongue to be bored thorough, that he might speak no more to the people.

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

Walter Mille, who suffered Martyrdom in Scotland, being solicited to recant, made this resolute reply, Ye shall know that I will not recant the truth: for I am corn, I am no chaff; I will not be blown away with the wind, nor burst with the flail: but I will abide both.

M ^r . John Rogers, the first Martyr in Queen Mary's days, being solicited to revoke his doctrine for saving his life, said, That which I have preached I will seal with my blood.

John Hooper Lord Bishop of Gloucester, upon the sight of a pardon cried out, If ye love my soul away with it; if ye love my soul 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 torn in pieces rather then abjure or recant.

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

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

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

Many were the motives whereby Martyrs in all ages have been induced to be not only careless, but even prodigal also of their lives. Therein they had respect to Christ, to the Church, to the Faith, to their Brethren, to Themselves, to Persecutors, to Satan.

1 Christ much rejoiceth in such servants. For constancy of Martyrs unto death (of such Martyrs as profess the name of Christ and suffer for his Truth) is a great honor unto Christ. Is it not an high honor to a King to have such Captains and Champions as will not yield to their Sovereigns enemies, but stand it out to the uttermost till they get the victory, though it cost them their life to get it? Yet no mortal King can (as Christ doth) put spirit, courage, or strength into a subject: only it is conceived that such valorous soldiers as are ready to hazard their lives for their Sovereign, serve a good Master. Thus do Martyrs give persecutors to understand that they serve a good Master: and that they believe in him who hath done more for them then their dearest blood is worth, who enables them with courage, and comfort to endure whatsoever for his names sake can be inflicted on them, and therein 〈 in non-Latin alphabet 〉 to be more then conquerors: and after all give such recompense as their sufferings are not worthy to be compared with, Rom. 8.18, 37. Is not this an honor to Christ?

2. The Church which breedeth, and sendeth forth such courageous and resolute children as are ready to spend their blood in their mothers cause, is much honored. Never did any Church bring up such children as the Church of Christ. She hath the glory of invincible Martyrs. Of it, it may truly be said, O blessed Church, which is honored with so divine renown: which the glorious blood of Martyrs doth beautify.

3. The Faith which such Martyrs profess by their standing steadfast therein unto dea • h, is sealed and confirmed. The blood of Martyrs is a seal of that Faith for which they shed their blood. By this kind of ratifying the Christian Faith many have been brought to embrace the Christian Faith: As of old many were induced to believe in Christ by the miracles which he himself did, and which his Apostles did in his Name. If the tortures whereby sundry Martyrs were put to death, and their manfull, cheerful, and joyful enduring of them (whereof before) be duly weighed, we shall find their enduring to be so miraculous, as their sufferings may well be accounted miracles.

4. The Brethren which believe and profess the same Faith, are by the constancy of Martyrs much streng • hened. For the invincible courage of some putts life and spirit into others. In an army valorous Leaders much animate the rest of the soldiers, and embolden them to follow their leaders. Now the Church is as an army with banners (Cant. 6.4.) Martyrs are as Leaders : they courageously and victoriously make the on-set: Other Christians by their example are pricked on as occasion serveth to follow them. Read Phil. 1.13.

5. They procure to themselves even for the present in their souls 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 they could never endure such torments in the flesh, unless they had much peace in their soul. For the future, on earth they leave a most sweet savor of a renowned name: When their bodies are consumed their name is as an ointment poured out, and they thereby do light a torch of Fame to posterity. For the Church was wont to celebrat the memory of Martyrs: For which end they had set days in the year, whereon Christians in full assemblies met together, rehearsed catalogues of Martyrs, and gave solemn 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 do not reward men simply for their works, namely for the merit of them, yet he rewards according to their works ( Rom. 2.6.) and proportions the degree or measure thereof, according to the kind of work which on earth is done, and according to the measure of grace whereby he enables men to do it.

But Martyrdom is the most difficult, the most acceptable and honorable work that on earth can be done: Unto you it is given in the behalf of Christ, (saith the Apostle Phil. 1.29.) not only to believe in him, BVT ALSO to suffer for his sake. Martyrdom 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 celestial glory by the different fruits which the good ground brought forth, Some thirty, some sixty, some an hundred, apply the hundred fold, which is the highest and greatest degree of glory, to Martyrdom.

6. Persecutors and torturers of Martyrs have by their admirable constancy unto death been 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 woman, Blandina by name) as they were weary, and acknowledged themselves to be overcome. And the Governors 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 women: and they who sat as assistants by the Governors were affrighted thereat. So as Christians condemned were enabled to endure whatsoever was inflicted on them, and their Judges much affrighted. Yea by the undaunted and invincible courage of Martyrs, some of their executioners and tormenters have been converted, have professed them selves to be Christians, and suffered with the Martyrs, and received the crown of Martyrdom. These are the victories, triumphs and trophies of constant Martyrs. Thus they lead captivity captive.

7. The Devil himself is by Martyrs constancy exceedingly disappointed. For he sets his instruments on work to deal with Christians, as Haman intended to deal with the Jews ( Hest. 3.23.) namely, to destroy, to kill, and cause to perish all Jews both young and old, little children and women. But with like success did the Devil plot against Christians. For, as by the disappointment of Haman's device, many of the people of the Land became Jews. (Hest. 8.17.) So while Satan's instruments sought to make an end of Christians, they increased the more. For, the blood of the Martyrs is the seed of the Church. We read ( Reve. 13.3.) of a Beast whose head was wounded to death. Surely the Devil 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 contain those thousand years wherein Satan was bound. Rev. 20.2.

They who on the fore-mentioned grounds accounted not their life dear unto them, but preferred their Faith in the Lord Jesus, and a steadfast profession thereof before wealth, honor, liberty and life it self, and chose rather to be faithful Martyrs then desperate Apostates, had good ground to be so minded.

O that all who profess the Faith of Christ were like minded! It well becomes us all to be so minded. And if indeed we be so minded, God who knows the mind, heart, and spirit of a man will answerably account of him, and accept him, though he never be brought to the fiery trial, as if he had been brought to it, and indur'd it to the very uttermost: The 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 Martyrdom. Many may have the same prowess that Martyrs have, who are not brought to the same proof thereof. By trials, that which is in a man before God is brought forth before men: Not that it is then first begun, but that it is then first manifested. Before the Devil went about to sift Job, his soul was possessed with patience, which the Lord well knew, and whereunto he gave witness: But to men it was made known by the trial of temptation. Thus we see how we may be Martyrs in the most halcyon times that can be, even such as ours are: So as the ground and glory of Martyrdom is meet to be made known, and to be meditated on in these our days; and the rather, because we cannot be sure of an everlasting continuance of our peace, or of the Gospel of peace among us. As it is therefore needful and useful 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 useful for you Mariners, Merchants, Merchants-factors and others, whose calling it is to go to sea in ships, and to do business in the great waters, where ye are in danger to be surprised (as this Penitent was) by the mortal enemies of Christians, or have occasion to abide and trafique among them. You may be brought to trial, and to give proof before men, whether the habit of Martyrdom be in you or no.

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

For this end receive these few directions.

1. Be well instructed in the verity, excellency, utility and necessity of that faith which ye profess: so as ye may be able to maintain it against all adversaries. The Apostle (Col. 2.7.) adviseth 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 rain descend, and floods arise, and winds blow, and beat upon it, will stand, and not fall ( Mat. 7.25.) There are trees whose roots are as deep, and spread as far abroad in the earth, as their boughs ascend, and spread themselves in the air. Our okes are supposed to be such. No storms, no tempests can overthrow them. The branches may sooner be rent from the body, and the whole tree split asunder, then rooted up, and thrown down. So a Christian well rooted and grounded in the Articles of his faith, will sooner have his limbs pulled one from another, and his body and soul severed, then drawn from his faith, and renounce his profession thereof.

2. Take an unalterable and invincible resolution before hand to stand to thy faith, and never to renounce thy profession thereof. This is an especial means to make a Christian stand steady against all assaults. Ye Mariners know what it is to have a resolved mind and purpose to sails to your intended place: ye pass through all weathers: no gathering of clouds, no shouring of rain, no thundering and lightning, no storms and tempests will turn you back: as soon may your ship be set in the sea, as you return back again: you are confident of passing through, though it be with much labor and pains, with great difficulty and peril. But they who go to sea for pleasure, to be sea-sick, or to see strange countries, if they see a black sky, and discern storms arising, they cry out, O back again, back again: We'l no forth • r. Sur • lie a settled 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 God's 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, this caveat must be observed, that it be through faith in God's promises, and confidence in the Spirits assistance: and not in conceit of his own 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 again, though I should die with thee, I will never deny thee ) this profession, and the resolution of his mind answerable thereto, was good and commendable: all Christians ought to be so minded, and to profess as much: but not on such a ground as he did. For he pres • med too much on his own strength. This Christ well discerned. Wherefore that he also might find out, and discern the deceitfullnesse of his heart, and presumption of his spirit, he was left to himself: and so he fell from his profession, and denied his Lord. Self-conceit is a forerunner of Apostasy. Instance Pendleton in Queen Mary's days.

By this caveat added to the direction it appears how a Christian jealousy may stand with an undaunted resolution. Jealousy, in regard of our own weakness: Resolution, in regard of God's assistance.

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

4. Walk worthy of the vocation wherewith ye 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 condignity, but a mere meetness 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 imply any matter of desert, evil fruits would there be intended. For evil fruits they are which deserve repentance. Fitly is this word thus translated ( Phil. 1.27.) as it becometh. Let your conversation be as it becometh the Gospel of Christ. This worthy walking imports a blameless conversation. A man of a loose life, whose conscience checks him for living in sin, dares not venture his life, no not in God's cause. He can have but small hope of God's accepting him. Uprightness worketh boldness. This made Saint Paul so bold and courageous in all his trials, 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 press this point the further, he giveth instance of some that had put away a good conscience, and concerning faith had made shipwreck. By this inference he showeth that a good conscience is as a ship: and faith as rich lading therein. If the ship be full of leaks, ship and lading are like to be lost. A bad conscience cannot hold faith in time of persecution. Holy men have ever been the stoutest Martyrs.

5. To all other means add faithful, fervent, constant prayer. When the hour of Christ's suffering came he went into a garden to pray. There he prays not once, but again, and again: 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 tears unto him that was able to save him from death and was heard. This means 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 fail not. So as prayer is an especial means to keep faith from failing. These things are written for our learning, that we might be incited to use the same help. Use it therefore before the trial, use it in the trial. Call upon him that is able to establish thee, and thou shalt assuredly be heard.

To that which hath been said to such as are in danger to be lost, let me add a word of exhortation to you that live at home safe and secure under the protection of the Defender of the true, ancient, Catholic, and Apostolic faith: have pity, have pity 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 Turks. Among other evidences of your pity afford some help to redeem them. This is one of the seven capital works of charity and mercy. The seven are these.

• 1. To feed the hungry.
• 2. To give drink to the thirsty.
• 3. To clothe the naked.
• 4. To entertain strangers.
• 5. To visit the sick.
• 6. To redeem captives.
• 7. To bury the dead.

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

It were a worthy work, well beseeming the famous Cities of this Land, for every of them to have a sacred treasure for this end, to redeem Captives. But I fear least such a work 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 everyone, that time after time they shall hear to be held in captivity under the Turks, or other like enemies of the Christian faith. If everyone 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 relieved then now are. For many hands make light work.

O that in pressing this exhortation my voice were louder then Bow-bell, that it might sound into the ears of every rich man in and about London, 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 hear it, and move their bowels with compassion, then might my hope be answerable to my wish. But let the bowels of you which hear me be moved, and this my charitable motion will not be altogether in vain.

Hitherto of the first general part of my Text: the danger of Apostasy, He was lost.

The second follows, which showeth the Advantage and benefit of Penetency, He is found. Well note the grounds whereupon this word FOVND is used, and ye will clearly discern that it importeth true Penitency, and a great benefit thence arising.

The grounds are these.

1. The Prodigalls mind is renewed: for it is said, verse 17. that h • came to himself. He was before witless and senseless: as a mad man, out of himself.

2. He 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 far country, ver. 13. But now he thinks of returning to the Church: I will arise (saith he, ver. 18.) and go to my Father.

4. He meditates on a solemn confession of his sin, thus, I will say unto him, Father, I have sinned.

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

6. His heinous sin more troubles him, then his heavy affliction, I have sinned, saith he.

7. He acknowledgeth his unworthiness, I am no more worthy to be called thy Son, ver. 19.

8. He humbly contents himself with the meanest place in God's Church, Make me as one of thy hired servants.

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

10. He leaves his former desperate course ( He arose ) and entereth 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, ver. 20.

2. His Fathers bowels are moved at sight of him, He had compassion.

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

4. His Father expresseth all, signs of a fatherly affection, favor and love to him, He fell on his neck and kissed him.

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

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

7. His Father gives evidences of the great joy he had at his sons conversion, He killed the fatted calf, and did eat and was merry, ver. 23.

8. Others also rejoiced at this Apostates conversion. There was music and dancing, ver. 25.

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

10. His Father accounts him as a new son 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 do clearly 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 favors that followed thereupon, all comprised under this word FOVND, and it will appear that

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

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

The former is taken pro concesso: as a point in no case to be questioned, but to be granted as an undeniable principle. For to proclaim 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 stream did beat vehemently and immediately it fell and the rain of that house was great, Luk. 6.49. If the stream of temptation do in any kind vehemently beat against the conscience of such a deceitful convert, his vain hope of salvation is like to turn into a certain fearful looking for of judgment. By experience we find that a deep wound hastily skinn'd over before it be thoroughly searched and cleansed, is like to fester, and to prove incurable: So Apostasy or any other like scandalous and notorious sin, being soothed, and smoothed over with undue hope of mercy and pardon, before thorough humiliation of the soul, great contrition of the heart, free confession of the mouth, and due satisfaction to the Church, which are all branches of true penitency, may prove unpardonable.

All the Prophets before Christ, his immediate Fore-runner, Christ himself, his Apostles, and other faithful Ministers after them, have laid the Foundation of Repentance from dead works, to erect assurance of mercy thereupon. Whoso confesseth and forsaketh his sins, shall have mercy. Pro. 28.13. Wash you, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well, and come now and let us reason together, saith the Lord: Though your sins 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. Return ye Backsliding children, and I will heal your backslidings, saith the Lord, Ier. 3.22. Turn ye, turn ye from your evil ways, for why will ye die. Ezek. 33.11. I will go, and return to my place, till they acknowledge their offense and seek 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 John the Baptist, Math. 3.2. Repent ye, for the Kingdom 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 do? S ^t . Peter returns this answer, Repent, and be baptized everyone of you, in the name of Jesus Christ for the remission of sins, Act. 2.37, 38. S. Paul expressly saith ( Act. 26.20.) that he shown that men should repent and turn to God, and do works meet for repentance. It is an advice given to the backsliding Churches of Asia, to repent: as to Ephesus, to Pergamos, 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. 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 Christ's 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 known: and that by healing the wounds of the soul by repentance, as well as by easing the anguish thereof by assurance of pardon.

4. The Gospel, which publisheth God's free grace and rich mercy, is freed from the unjust imputation of a doctrine of looseness and licentiousness, in that it calleth such sinners to repentance, as it offereth grace unto.

5. Faith which justifieth a sinner without works, is proved to be justified by works, in that the sinner who with the heart believeth unto righteousness, 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.

Thus we see what good ground there is to lay down this ground-work 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 again as an irreversible doom 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 bear, we must distinguish betwixt the different kinds of Apostates.

There are Apostates who having once turned their face from their Lord, never turn to him again, as they of whom it is said ( John. 6.66.) From that time many of Christ's Disciples went back and walked no more with him. Of these, some are such, as in regard of the event, never do repent. Others are such as in regard of the nature of their sin, never can repent.

I find in Scripture one and that but one only kind of Apostates excluded from all hope of recovery. True it is that every Apostate implungeth himself into the state of perdition (as hath been proved before) inso-much as if he live and die in that estate of Apostasy he cannot be saved. But there is a kind of Apostasy which is styled a sin unto death, for which no prayer is to be made (1 John 5.16.) and for which there remaineth no more sacrifice (Heb. 10.26.) and which shall never be forgiven (Math. 12.32.) Such an Apostate is he who falls totus, a toto, in totum: wholly, from the whole, forever.

Totus, wholly: 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, forever: or with a settled peremptory resolution never to return to the Religion again.

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

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

Such an one also was Julian styled the Apostate : of whom it is reported that suddenly he did so openly and impudently renounce his faith in Christ, as with certain Sacrifices and enchantments, and a bloody offering he washed away the Baptism received of Christians: and renounced his admittance into the Church: and from that time used privately and publicly killings and quarterings of beasts and other superstitious rites of the Gentiles. This mind of Julian, then Emperor, about the solenmities of the Gentiles, did not a little trouble and astonish Christians, especially because he had been 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 ecclesiastical persons.

Through excess of hatred against the Doctrine of Christ, he omitted no kind of malice. He was the most spiteful, mortal, malicious and mischievous enemy that Christians ever had: and so continued to his death: wherein though he were forced to acknowledge the powerful revenging hand of Christ upon him, yet he did it with a scoff; For being mortally wounded (none can tell how) he took an handful of his own blood, and casting it abroad in the air, cried, O Galilean thou hast got the victory.

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

1. Such as have fallen away in outward profession only, not in heart and affection. Such an one is not an Apostate totus, wholly. In him, this undue pretence ( My tongue alone hath sworn, my mind remains unsworne ) may be taken in the fairest sense: though not for justification, yet for extenuation, at least in comparison of him who doth it totus, wholly.

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

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

Every of these kinds of Apostasy, is indeed most heinous in the kind thereof: from yielding whereunto every Christian ought to be far: and more ready to endure the most bitter Martyrdom that ever any Christian did, then either in profession alone, or from any one fundamental Article of the true faith, or for any intended time to fall. For in every of these ways is God highly dishonored, his Son our Savior extremely under-valued, the glorious Gospel vilified, the profession thereof disgraced, weak brethren offended, and adversaries occasioned to triumph and insult.

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

1. The freeness of God's grace. For God justifieth freely by his grace, Rom. 3.24. and his free gift is of many offenses, Rom. 5.16. Wherefore that the freeness of God's grace may more clearly be manifested, it pleaseth him to extend it to such, as of all others are most unworthy (as Apostates who deny him, are. ) Mans unworthiness gives evident proof of the freeness of God's grace. And the more unworthy any may be thought to be, the more free will that grace which is extended to him, be known to be. So as pardon of sin may in faith be expected from him who will not the death of a sinner, but that repenting he may be freed from destruction, and saved by the mercy of God. If any think otherwise, he is not a Christian, but a Novatian.

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

3. The infinite value and worth of Christ's sacrifice. It is a sufficient price for any sin, yea and for all sins: in which respect it is said, that the blood of Jesus Christ clea • seth us from all sin, 1 John. 1.7. If from all sin, then from Apostasy.

Object. On these grounds the sin against the Holy Ghost might be pardoned.

Answ. Not so: and that for these Reasons.

1. They willfully and utterly reject the only means of pardon, the Lord Jesus Christ. In this respect they are said to tread underfoot the Son of God, Heb. 10.29.

2. They neither will, nor can repent. It is impossible to renew them again unto repentance. As other sinners who do not repent are not pardoned, so these Apostates, because they cannot repent cannot be recovered.

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

4. The means to be used by others for recovering sinners is absolutely forbidden in these men's case. The means is prayer. The prayer of faith shall save the sick: and if he have committed sins they shall be forgiven him, James 5.15. But the Apostle, even where he prescribeth this means 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 ask, and he shall give him life, for them that sin not unto death. There is a sin unto death, I do not say that he shall pray for it, 1 John. 5.16.

4. A fourth ground of an Apostates recovery is the extent of God's promises, which extent is so large, as (except before excepted) it excludeth none. All manner of sin shall be forgiven unto men, saith the Judge himself, Mat. 12.31.

5. A fifth is God's faithfulness 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.) I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: whatsoever thou shalt loos • on earth, shall be loosed in heaven. When therefore 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, which now I intend to note, is example. For we read that in all ages Apostates, and that of all sorts and kinds (except before excepted) have been recovered, and received into the favor of God and his Church.

Adam, 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 believed 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 Wilderness ( Exod. 32.1, 2, &c. ) and in the land of Canaan, under their Judges (Judges 2.17:) and under their Kings (2 King. 29.6.) Yet upon their humiliation and repentance, God received them to grace and favor.

But to give instance of particulars, Solomon in his old age proved an Apostate (1 King. 11.4.) yet he repented as is evident by his book styled Ecclesiastes, which the Hebrews say (as we heard before) is the book of Solomon's repentance. That God was merciful in pardoning his Apostasy, appears 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 took it from Saul.

Manasseh in his younger years did himself, and caused Judah to do worse then the Heathen, yet he repented and found mercy, 2 Chron. 33.2, 9, 12, 13.

The Levites that went away far 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 inferior works thereof, Ezek. 44.10, 11, &c.

Peter thrice together not without swearing and cursing denied his Master, yet his tears declare that he repented: and both the other Disciples, and also Christ's manner of entertaining him afterwards, show that he was received to mercy.

Many forsook Paul, which was a kind of Apostasy: but Paul's prayer for mercy to be shown 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 under the Roman Emperors, many renounced the Christian faith: and in the tumults raised by Arians, others renounced the Orthodox faith, yet the Catholic Church with a motherly affection received them again 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 shown how the Church of old had days, and places, and rites, and Ministers for admitting penitents after their Apostasy into the Church: which gives an evident demonstration of her willingness and readiness to entertain 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 Heresy, Idolatry, Superstition, Apostasy, or any other notorious and scandalous offense. For it is an especial 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 Catholic Church, and the Orthodox Fathers of that Church had, to detest, and abominate, as they did, the unchristian, unchar • table, and unmerciful opinion and practice 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 again, though with all the testimonies of penitential humiliation and contrition that they could express they desired it, and made free offer of all the satisfaction that the Church should require. Most proudly and odiously they styled themselves 〈 in non-Latin alphabet 〉 Puritans, as if they had been forsooth the purest in the world, yea and they only the pure ones: whereas they are of all the most impure: denying repentance whereby sins are purged away. Their extreme severity, or rather cruelty, being directly contrary to the mind of God, our gracious and merciful Father, manifested in his Word by his own 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 Catholic Church adjudged Novatus to be accounted an Heretic, and put Novatians into the Catalogue of Heretics. For bowels of mercy ought nowhere so to be enlarged as in the Catholic Church; that as a true mother, she neither proudly insults over her children that fall, nor hardly pardons them being amended.

2. This makes much to the justification of this days solemnity in receiving this Penitent by a prescript order of our Church into her communion. Herein our Church showeth such a tender compassion to this her son that was once lost, but by God's good providence is now found, as the Father did to the Prodigal: affording unto him the best welcome that she can. What cause hast thou, O Penitent, to bless God that thou wert borne and brought up in such a Church, wherein thou hadst at first the benefit of Baptism, to preserve thee, as Noah was preserved in the Ark, from the deluge of destruction: and now again a recovery by penance enjoined to thee, and performed by thee: which being heartily done, is as another plancke after ship-wrack reached out unto thee, to keep thee from drowning.

3. All ye that are children of the same mother and brethren and sisters to this Penitent, 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, favor and honor which was shown to his penitent brother. Do ye rather show yourselves 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 Apostasy: Upbraide not his circumcision; upbraide not his subjecting himself to Muhammadism: shun not his society; avoid not communion with him, no not in the most sacred and divine ordinances: trafique with him: eat and drink 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 confirm your love toward him.

4. My heart stirs me up again to return to such as have renounced the Christian faith and been circumcised, in the name of the Lord Jesus to beseech them, yea and to require them for God's sake, for the Gospel's sake, for the Churches sake, for such friends sake, as are privy to it, and for their own souls sake, as they tender the peace of their conscience, yea and the salvation of their soul, to make their case known, to submit themselves to the discipline of the Church, and to be willing to give such satisfaction as the Church shall think fit. Ye had many that could bear witness of your denying the faith, and those such as took 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 Savior on whom you placed your Faith. Is it not then meet that you should have many witnesses of your returning to the Faith again, and of your humiliation and contrition for that dishonor you have done to God, and to his Church: and those such witnesses as h • ve power to loose you, and to receive you again into the Church: ye and such as will rejoice at your conversion, and praise God for the same? O be not more ashamed of confessing your sin, then you were of committing it. Shall he who was not ashamed of his wound, be 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. That which now thou dost openly with thy tongue and body before us children of men, do 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 favor which now the Church showeth is upon this pious and charitable presumption, that in prostrating thy body thy soul is humbled, and that the confession of thy mouth proceedeth from the contrition of thy heart. If it be otherwise, thou dissemblest with the Church, thou deceivest thine own soul, and mockest God who will in no wise br • oke such mockings. Unless 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 professed enemies of Christ, and therewithal renounced the faith of Christ, and yet seek not to be 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 persuaded better things of thee, and things that accompany Salvation though I thus speak.

2. Be inwardly more dejected in soul, more pierced in spirit, and broken in heart, then with the tears of thine eyes, beatings of thy breast, casting down of thy body, and confession of thy mouth thou canst express. For thy sin for which this penance is enjoined is an heinous sin, a crying sin, a sin that comes near to the unpardonable sin, that sin unto death. Thereby thou deniedst the Lord that bought thee: thereby thou renouncedst the only means of thy salvation: thereby thou rannest out of thy Lord's campe into the army of his enemies, and so becammest an enemy to thy Lord. How dishonorable was this to thy Lord? How disgraceful 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 fountain of tears, that I might weep day and night for my sin? Thou hast cause enough to draw water (as the Israelites did, 1 Sam. 7.6.) from the bottom of a broken heart, and to pour it out before the Lord, as he who said ( Psal. 119.136) Rivers of water run down mine eyes. Remember what Peter did, when he was put in mind of such a sin as thou hast committed, He went out and wept bitterly, Math. 26.75. Those bitter tears must needs flow out of the bottom of an heart throwly broken.

Mee thinks I now behold many weeping eyes in this assembly, bewailing thy woeful fall; and I must confess that I also find mine own bowels troubled within me. All this is in compassion of thy case. Oughtest not thou to be much moved thereat? Howsoever the Church be pleased in much-tender-compassion to enjoin this easy, mild penance unto thee, do thou betwixt God and thine own soul yet further load thyself through a serious and d • epe apprehension of, and meditation on the heighnousnesse of thy sin, that Christ observing thee to labor and to be heavy loaden under the burden of thy sin, 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. Let not thy penitency end with the penance of this day. Well note the Lord's exprobration to Israel (Isa. 58.5.) Is it such a fast that I have chosen? A day for a man to afflict his soul? Nor is one days penance sufficient repentance for such a sin as thou hast committed, I have heard a tradition concerning Peter that he wept whensoever he heard a Cock crow. It becometh a penitent Apostate, whensoever by any occasion he is put in mind of his sin, to be struck at his heart with godly remorse. Thou didst long lie in thy sin: even so long as thou livedst among the Turks. All that while thou didst conform thyself to Muhammadism. 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 years, then thou wert among the Turks.

4. Be very circumspect over thyself for the remainder of thy life, that thou bring forth fruit meet for repentance. This is that worthy walking, whereof we spake before. As a wife that hath formerly lived loosely, and defiled the marriage bed, being received into the favor of her husband again, must carry her self more soberly, more modestly, more inoffensively, and must be more watchful in avoiding all temptations that might allure to that sin again, ye and all suspicions thereof: So an Apostate received by the Church into grace and favor, must walk more circumspectly then if he had not fallen. For it much lieth on him to repair his Christian credit: or rather to be the more zealous in honoring God, and bringing glory to the Gospel of Christ & to his Church, yea and in giving matter of rejoicing to professors of the true religion. This is a point that merely concerns thee, O Penitent. Be like that young man, who having followed Harlots, after some while absence, that kind of love being extinguished in him, met with an old love of his, but said not one word to her. She wondering that he spake not to her, thought he had not known 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 sense, Be not thou, thou: Be not the same thou wert before.

5. Take heed of relapse. Christ himself saw this to be a needful caveat: and thereupon pressed it once and again on such as he had recovered from sin: as on the woman taken in the act of adultery ( John. 8.11) thus, Go and sin no more: and on him that had been deseased 38. years he enforceth it with a commination ( John. 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 return to it again, soarer vengeance is like to befall us. Experience shows how dangerous a relapse is after a recovery from a bodily sickness. Much more dangerous is a spiritual relapse after repentance from an heinous sin. The heart of man by such a relapse will be much more hardened in sin; and the Devil in such a case will take with himself seven other spirits more wicked then himself, and they will enter in, and dwell there (Mat. 12.45.) Yea and God himself may be so incensed thereby, as to afford no more grace to him that hath so ill employed his former grace, as to depart clean away from it. Thus the last state of that man is worse then the first. Look therefore narrowly to thyself, thou who art now restored: and make use of those directions which were before given to such as go down to the Sea, to make them constant in holding the faith.

6. Believe that thou art now acquitted of that heinous sin of renouncing the Christian faith. If thine heart be upright thou hast good cause to believe it, in that thou hast taken that course which in God's Word is prescribed for obtaining a discharge. Thou hast been pricked in thine heart for thy sin (as the Jews, Acts 2.37.) Thou didst go to thy Pastor, and inquire what in thy case thou shouldst do (as they who being defiled came to Moses, Numb. 9.7.) Thou hast subjected thyself to the order which the Church prescribed (as David did to God's advice, 2 Sam. 24.19.) Thou hast made penitent confession of thy sin (as they did who came to be baptized of John, 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 mayest safely, thou oughtest faithfully to believe that thy deep-died scarlet sin is washed away by the blood of thy Savior to whom thou art now returned: and that thou art fully acquitted and discharged thereof. We do undoubtedly believe that by repentance sins are abolished: so as, if we return not to them again 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 fears, and despair of pardon of thine Apostasy, account it a temptation of Satan, and yield not unto it, but resist it; and say to thy soul, Why art thou cast do • ne, O my soul? 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 sin 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 thyself as a child of the Church in the works of thy calling: and in all duties of piety, justice, and charity. Only be careful to observe the former directions with this consolation.

7. Do wha • lieth in thee to bring other Renegadoes to return to the Church, to submit themselves to the discipline thereof, to be willing to give satisfaction by public penance. And the rather to encourage them thereunto, make known unto them the inward peace and comfort which thou hast received hereby. This is a duty which on a like ground Christ enjoined to 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 me the joy of thy salvation, and uphold me with thy free Spirit: Then will I teach transgressors thy ways, and sinners shall be converted unto thee. This is a good kind of recompense 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 means thou canst not so far prevail with such as thou knowest to be Renegadoes, as to bring them voluntarily to make satisfaction to the Church, then follow Christ's advice, Mat. 18.17. Tell it unto the Church. As for thyself, that thou mayest remain henceforth steadfast and immovable in the faith, thou shalt not want the prayers of them, who now with much rejoicing praise God that the Text is accomplished in thee: in which respect we may conclude as we began, and say,