A recovery from apostacy Set out in a sermon preached in Stepny Church neere London at the receiving of a penitent renegado into the Church, Octob. 21. 1638. By William Gouge D.D. and min. in Black-Friers London Herein is the history of the surprizall and admirable escape of the said penitent.

A RECOVERY FROM APOSTACY. Set forth in a Sermon Preached in Stepny Church at the receiving of a Penitent Renegado into the Church.

LVKE 15.31.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

He was lost, and is found.

A Text the more pertinent it is to the point in hand,* 1.1 the more profitable it is like to be in the handling thereof; wherefore that you may the better discerne how perti∣nent this Text is for this pre∣sent Assembly, I will as distinctly and succinct∣ly as I can relate the speciall occasion thereof.

* 1.2THis Penitent heere before you, Vincent Iukes by name, is an English man, borne in Shrop∣shiere, and in the seventeenth yeare of his age was bound apprentice to a Cooke in Ratlife of this Parish. After two yeares service, his master set him forth to Sea in a Cooks place in the Ad∣venture for Greeneland. Thither they had a prosperous voyage, and returned safe within five moneths. * 1.3 The yeare following hee was set foorth againe (as before) for Genoway. In this voyage they were set upon by Turkish pirats, and after a dangerous sight, wherein seven were slaine and about twenty more woun∣ded and maimed, hee with three and thir∣ty more were carried to Argier, where, within foure daies after their arrivall, they were sold for slaves in the Market place. Of that company many died, foure were ransom'd, and seven there still abide in slaverie. It is a custome there that their King have his choice of every eighth per∣son to bee sold. And it so fell out that

this man was one of the eight. The King therefore had him for his slave, and after two moneths passed him over to his bro∣ther; by whom hee was sold to a Negro. That Negro used him most cruelly: and by daily threatnings and soare beatings forced him to renounce his Christian Re∣ligion, denie Christ, acknowledge Maho∣met to bee a great Prophet, and in testi∣mony thereof to bee circumcised and to conforme himselfe to the Turkish rites, and attire. All these things thus accomplish∣ed, the Negro sold him to a Grecian, who was also a Mahometan. This Grecian put him for a Souldier into a Turkish ship, which went forth upon spoile. In that ship were two English Christians and a Flemming Circumcised as himselfe, with twenty native Turks. The two Christi∣ans and two Renegadoes being together in the sterridge, espied five of the Turks alone together below board: and there∣upon consulted to take that opportunity ••f freeing themselves from slavery, or spending their lives in the attempt there∣of.

Thus on a sudden they fly upon those five Turks, who suspected no such matter, and with their knives, having no other weapons, stab'd them. This done, they seised upon the muskets, swords and other weapons which were in that roome, and therewith kild five more of the Turks that came one after another to see what the tumult might be about: and they wounded and maimed five more. The five Turks that remained alive unwoun∣ded were so affrighted, as they knew not what to doe, but through feare ran up to the riggin: where they were threatned to be shot thorow if they would not yeald. They yeald therefore upon promise to have their lives spared; and comming downe one by one were bound, as the five maimed Turks were. Thus a full conquest being got over all those Turks they sailed to S. Lucas in Spaine, where the Conquerours sold the ten living Turks, the ship and all that was in her for six hun∣dred pounds, which they devided among themselves, and had each of them an hun∣dred and fifty pound apeece.

The Spaniards dealt fairely with the foure that now professed themselves Christians: and used all the enducements they could to bring them to their Reli∣gion: Three of them were perswaded, and abode among the Spaniards. This Penitent bearing more love to his native Country and reformed Religion in which hee had beene brought up, refused to abide in Spaine, but tooke his first opportunity of comming for Eng∣land in the Centurian * 1.4 the last of Aprill. Hee had not beene long in England before hee put to Sea againe for Greene∣land. In which voyage hee profes∣seth that hee was much troubled night and day, and that hee could not well sleepe through horrour of consci∣ence for denying his Christian Faith. So soone therefore as hee returned safe from Greeneland to England, hee went to the ancient grave Cura••e of Stepny, the Parish where hee lived, and made knowne his case to him; who for the present comforted and

exhorted him to abide more stedfast in the true Faith for the future. But be∣cause the case was no ordinary case, the said Curate very prudently advised with the reverend Doctor, and Vicar of that Church. The Doctor on the same ground, and with like prudence made his case knowne to the right honoura∣ble and right reverend Father in GOD his Diocesan; who advised with the most reverend Father in GOD the Lord Arch-Bishop of Canterbury his Grace there∣about.

Thus was there a solemne, pious, and grave forme of Penance prescri∣bed for admitting him againe into the Christian Church. At the performance whereof this duty of preaching the Word was enjoyned to mee: Which in obedience to Authority, and with hope in GODS assistance I have under∣taken. And that what on this occasi∣on I shall deliver may bee both seaso∣nable and profitable, I have made choise of the Text which you heard before; And I pray, heare it againe,

He was lost, and is found.

YEe have here the Catastrophe or sweet close of a Parabolicall History,* 1.5 or Historicall Para∣ble, which is full of trouble and confusion throughout the greatest part of it, but endeth with a joyfull issue.

The Place whereon it was represented, is the Church. For out of the Chu••ch did the Prodigall depart: Into the Church did he returne: And most of the memorable matters therein related, are related as performed in the Church.

The Persons mentioned therein are,

1. God himselfe, represented under the title of a Father, ver. 20.

2. A Penitent Apostate, and a justic••ary Pro∣fessour, set out under two Brothers, ver. 11, 29, ••1.

3. Lewd tempters and inciters to evill, im∣plied under the Harlots which the elder brother mentioneth, ver 30.

4. A covetous worldling that takes advan∣tage from a distressed mans necessity to put him to a base worke, not allowing competent food, He is here stiled a Citi∣zen, ver. ••5.

5. Hard-hear••ed Neighbours, who are no whit mov••d with •• distressed mans ex••re∣mities: intimated under this phrase, No man gave to him, ver. 16.

6. Obedient Servants, who readily perfor∣med

what their Master commanded a∣bout a welcome intertainement of his Sonne, ver, 22, 23.

7. Sympathizing Friends, who rejoyced with the joyfull Father, comprised un∣der these words, They began to be merry: ver. 24. and further implied by the mu∣sick and dancing mentioned, ver. 24.

Most of the forementioned Persons are brought in performing severall parts.

The distinct parts are five.

1. In the first, the younger Sonne obtaines his portion of his Fa••her, and riotously spends it, ver. 12.13.

2. In the second, the Prodigall being brought to extreame want, is forced to seeke service of an hard master: under whom he was put to a base worke: and yet for his paines had not enough to su∣staine nature, ver. 14, 15, 16.

3. In the third, the said Prodigall is brought to himselfe, and to thinke of his Father: to whom addressing himselfe, he is met in the midd way by his Father: and gratiously embraced upon his penitent confession, ver. 17, 18, 19, 20, 21.

4. In the fourth, his Father with all the cheerefull and joyfull expressions that he can, brings him to his house, clothes him with the best robe, feasts him, and cheares him with musick and dancing, ver. 22, 23, 24.

5. In the fifth, the elder Brother hearing the melodie, and enquiring after the cause, enviously expostulates the case with his Father: but the Father gratiou∣sly endeavours to give him full satisfacti∣on: wherein he concludes with the words of my Text,

He was lost, and is found.

These five Parts might easily be subdivided into sundry other particulars.

But having by the forenamed generalls brought you along from the beginning of the Parable to the last clause thereof, my purpose is to hold close to this close, He was lost, and is found.

In summe this Text sets out A recovery from Apostacy.* 1.6

The particulars most observable are two.

1. The Dammage of Apostacy, He was lost. For when he went out of his Fathers house he proved an Apostate. His Fathers house was the Church, wherein alone were the meanes of sal∣vation: and out of which he had no hope of salvation, but was in that broad way that leadeth to destruction. Thus was he filius perditus, a lost child. A great dammage indeed was this.

2. The Advantage of Penitency. He is found. By sight and sence of his sinne, by an humble acknowledgement thereof, and by re∣turning to his Fathershouse, he shewed himselfe a true Penitent: and by his Fathers receiving

him into his house, and giving him such well∣come as he did, he was under the meanes of sal∣vation againe. Thus was he filius inventus. A child whom his Father enjoyed. As great an ad∣vantage was this to the Sonne, as joy to the Fa∣ther.

* 1.7Before I proceed in a distinct handling of these two particulars, I suppose it to be meet to set before you a generall view of the whole: and that as it consists of two opposite termes, LOST, FOVND; but made to agree by two different tences or times, WAS, IS. He WAS lost, and IS found.

He WAS, He IS; These are the two distinct and different times.

The former, He WAS, notes out the time past: and that was his fore-lorne estate.

The latter, He IS, points at the time pre∣sent: and that is his new-borne estate.

Thus he is here set out unto us, not in that condition which the Prophet describeth in these words,* 1.8 When the righteous turneth away from his righteousnesse, and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall he live? All his righteous∣nesse that he hath done shall not be mentioned. In his trespasse that he hath trespassed, and in his sinne that he hath sinned, in them shall he die. But he is set out in a more blessed condition, which the same Prophet thus describeth,* 1.9 If the wicked will turne from all his sinnes that he hath committed, and keepe all my statutes, and doe

that which is lawfull and right, h•• shall surely live: he shall not die.

If the termes of my Text had beene thus changed, He was found, and is lost, it had beene more miserable then, fuimus Troes, wee were a flourishing people: or then, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aeca the title and first word of Ieremiahs Lamentations, HOVV?* 1.10 How doth the Citie sit solitary that was full of people? In such a case, miserum est fu∣isse, it is a miserable thing to have beene: to have beene in our Fathers house, and to be lost: as, to have beene living and to be dead. But as the parts of the Proposition stand in my Text, He was lost, and is found, meminisse ju∣vabit, it will be a comfort to consider that such and such a woefull estate is altered: that He was lost, and is found. It is like to that comfort which he found in his soule, who said, I was a blasphemer, and a persecutor, and injurious,* 1.11 but I have obtained mercy. Hereupon with much content and comfort he saith (1 Cor. 15.10.) By the grace of God I am that I am.

To shew that such a passage from the worse to the better is remarkable, and not to be forgotten, the Apostle adviseth the conver∣ted Gentiles to remember it Remember that yee being in time passed Gentiles in the flesh:* 1.12 — That at that time yee were without Christ:— But now in Christ Iesus, yee who sometimes were farre off are made nigh by the blood of Christ.

This was the case of the penitent Prodigall, He was lost, and is found. And this is the case

of the Penitent Renegado here before us. He was lost,* 1.13 and is found. He was lost, not when he first set to sea: nor when the Turkish Pirats set upon the ship wherein he was: nor when they took him captive: nor when they sold him for a slave: nor when he was under the harsh and hard handling of the cruell Negro. The basest slave that can be under man, belee∣ving in Christ, and fast-holding his Christian faith, is (to use the Apostles phrase, (1 Cor. 7.22.) the Lords freeman. Therfore not lost. He that endureth whatsoever the cruellest persecutor can inflict upon him for Christs sake, is blessed, Mat. 5.11. Therefore not lost.

But he was lost when he became a Renegado: When he renounced his Christian faith: when he acknowledged Mahomet to be the great Prophet; when he yeelded to be circumcised, and have all his haire shaved off, and to put on Turkish attire, and when he professed himselfe a Mahometan, then He was lost.

Had he not yeelded to those evidences of a Re∣negado,* 1.14 but that per force they had been put up∣on him, he had not beene lost. If per force he had beene circumcised, if per force he had beene sha∣ven, if per force the Turkish turbant or tuffe had been put upon his head, and other Turkish attire upon his body, he had not thereupon beene lost.

* 1.15In this case circumcision it selfe as it availeth nothing, so it doth no hurt. Circumcision was of old, before Christ was exhibited, an honou∣rable Cognizance wherby Gods people were di∣stinguished

from such as were extranei, out of the covenant and in contempt called uncircum∣cised (1 Sam. 14.6. and 17.26, 36. Ephes. 2.11.) But by Christ,* 1.16 who pulled downe the partition wall beetwixt Iew and Gentile, was that, (as other rites of that use, which were also Types of the Messiah to come) utterly abolished. On which ground saith the Apostle (Gal. 5.2.) If yee be circumcised Christ shall profit you no∣thing, that is, If any revive that rite, which (beside that it was a signe of difference betwixt Jew and Gentile, and a bond to tie men to the whole Law) was a Type of the Messiah to come, he denies Christ to be exhibited, and to have wrought mans redemption: and in that respect Christ shall profit him nothing.

Now because Christians, on these and other weighty grounds, utterly reject Circumcision, Iewes, Turkes, and other adversaries of the Christian faith, are not onely circumcised themselves, but doe what lieth in them to draw such Christians as they can get into their clutches, to be circumcised.* 1.17 For any Christian to yeeld to them herein, whether it be by faire or foule meanes, is to denie the Christian faith, and to renounce Christ himselfe: which who∣soever doth, is lost. It is all one,* 1.18 as of old it was to offer incense to the Heathenish Idols: which because Origen did, he was excommu∣nicated by the Church. Not feare of torture and torments moved Origen to doe what he did (for those he had oft endured in great measure

with much patience: so as his adversaries saw that there was no working on him that way) but it was pretence of avoiding another sinne.* 1.19 For the Commissioner, when he discer∣ned that by inflicting torments he nought pre∣vailed, but was vanquished, he turned him∣selfe to a more divelish plot; for understanding how much Origen was addicted to preserve the chastity of his body, hee brought him to the Idols altar where a filthy Black-more was pla∣ced, and threatned, that, if he would not offer incense on that altar the Black-more should defile his body, which filthinesse to prevent, he offe∣red the incense. This pretence did not excuse his fact, nor avert the Churches censure. What the Black-more had done per force to him, would have beene accounted no sinne of his. But his offe••ing of the incense was accounted a deniall of the Christian faith.

Renegadoes that yeeld to be circumcised goe as farre, (yea and further too) in denying Christ, as Origen did, yet have they not such a pretence as he. Not unjustly therefore may they be accounted lost, as was this Penitent here before us.

Yet his standing here before us, as yee see him, gives evidence that he is found.

He was not found when he with his fellowes slue some of the Turks in the ship:* 1.20 nor when they brought ship and the other Turks to Saint Lucas and there sold them: nor when he arri∣ved in England his native Countrey againe.

Though these were sure evidences of his free∣dome from Turkish slavery, yet not so of his freedome from a farre worse slavery under sinne and Satan, whereunto he subjected himselfe, when he renounced his Christian faith. His three companions whom he left in Spaine, may yet still, for ought we know, remaine lost.

He began to be found when he was touched in conscience, and pricked in heart for his grie∣vous Apostasie. He went on in the right way to be found, when he made knowne his case to his Minister, and made confession of his great offence to him: and yet further, when he willingly subjected himselfe to the discipline of our Church, and manifested his willingnesse to undergoe any pennance that shee should en∣joyne:* 1.21 humbly and penitently desiring to be received into her bosome againe, and to be ac∣counted one of her children. For Repentance of sinne is then profitable, when it is perfor∣med in the Catholick Church. Where, of old,* 1.22 times of penitency were appointed by the Go∣vernours of the Church, that satisfaction might be given to the Church, in which remission of sins is granted.

Now therefore he is found indeed. Now that after the just censure of excommunication for his Apostasie, upon his humble confession and hearty repentance (as we hope) he is here this day received into the bosome of the Church, now he is found. So as now to his everlas••ing comfort (if he remaine constant)

and to the great rejoycing of all true Christians that now behold him, or shall heare of that which we behold, my Text may in speciall be applied to him,

He was lost, and is found.

* 1.23I feare, I feare, that there are some even now here present that have beene in the case wherein this Penitent was, lost; but not in the case wherein he is, found. I feare there are some that have played Renegadoes, and as an evidence thereof, are circumcised. Let such know (whether they heare me themselves, or shall heare of what I say by others) let them know, that by their secret thrusting themselves into the Church, and concealing their sinne from the Governours thereof, and that without just satisfaction which ought to be publikely given for an offence so scandalous as theirs is, they can never find such peace in their consci∣ence as this Penitent may. Yea let them know that they have great cause to feare the deceitfull∣nesse of their hearts, and to suspect the truth of their repentance, if at least they make any profession of repentance. True Penitents, which by notorious sinnes have dishonoured their profession, scandalized the Church, and given matter of insultation to the enemies of true Religion, will not bee ashamed to make open confession of their sinne, and be willing to undergoe any pennance that by the true Church shall be enjoyned to them.

They of Iaakobs house who had taken with them strange gods, brought them to Iaakob, and their idolatrous earings too (Gen. 35.4.) which was a reall confession of their sinne, and a demonstration of the truth of their repen∣tance.

Achan, though he knew he should die for it, yet made this open confession. (Iosh. 7.20.) Indeed I have sinned against the Lord God of Israel: and thus and thus have I done. It is probable that he was the rather enduced to make this confession, because Ioshua had told him, that thereby he should give glory to the Lord God of Israel in the verse immediately before:* 1.24 and that he obtained mercy for the remission of his sin before God, and salvation of his soule.

The Israelites having cast off the Government of the Lord by Judges, being convinced of their sinne, make this open confession thereof, Wee have added unto all other our sins this evill, 1 Sam. 12.19.

The Iewes after the captivity having married strange wives (which was against the Law, Deut. 7.3.) openly and penitently thus con∣fesse their sinne, VVee have trespassed against our God, and have taken strange wives, Ezra 10.2.

David, though a King, having committed scandalous sinnes, contents not himselfe with a private confession thereof to the Prophet Nathan (2 Sam. 12.13.) But b 1.25 by a Penitentiary Psalme maketh open and publicke confession there∣of

to the whole Church, Psalme 51.1.

To like purpose tends the second booke of Salomon, stiled Ecclesiastes. c 1.26 The Hebrewes say that this booke is an evidence of Salomons repen∣tance: for that he trusting in his wisdome and riches offended God by woemen.

That which S. Paul writes (1 Tim. 1.13.) of his being a blasphemer and a persecutor and injuri∣ous, is a publike confession of his sins.

It is noted (Acts. 19.18, 19.) as a fruit of true faith that many that beleeved, came, namely o∣penly and publickly, and confessed and shewed their deeds. Among these were many also of them who used curious arts (that is magicall and diabolicall arts) brought their bookes together and burnt them, before all men: that is openly and publickly.

d 1.27The Young-man whom S. I••hn committed to the tuition of the Bishop of Ephesus, being recal∣led, after his Apostacy, with teares on his knees o∣penly craves pardon.

e 1.28There is a Lamentation of Origen, published among his workes, wherein he himselfe doth openly confesse, and penitently bewaile h••s scand••lous yealding to Pagan Idolatry.

f 1.29Sundry that were seduced by Marcus the Magician, in testimony of the truth of their pe∣nitency made open confession.

g 1.30Philip who of Roman Emperours was the first Christian, desiring to be admitted into the Christian Church, stood in the place where penitents were wont to stand, and made

open confession of his sinne.

* 1.31Natalis a Bishop among Heretiques did the like.

Many other particulars might here be recko∣ned up of such as of old in the times of persecu∣tion having renounced the Christian Faith, up∣on touch of conscience made publike confession of their Apostacy, and were thereupon ad∣mitted againe into the Christian Church.

For h 1.32 in those daies they suffered none, that had once renounced the Christian Faith to be recei∣ved as members of the Church, unlesse they gave good evidences of their true repentance, and that by their deepe humiliation, free confession, and willing subjection to such satisfactions as the Church should enjoyne.

For this end they had i 1.33 Ministers to order the penance of such Penitents, and to receive them againe into the Church. k 1.34 They had al∣so publicke places for such Penitents to stand in: and they had l 1.35 formes of confession, and rites for Penitents to observe.

From those primitive times of the Christian Church even to these our dayes, they who after their revolt from the Faith, have beene tho∣rowly touched in conscience for their sinne, have not unwillingly made recantations, and confessions, and undergone what the Church thought meet to lay upon them. This time af∣ter time hath beene done in all reformed Churches: And that not onely by such as h••ve returned from Paganisme, Turcisme, and Iu∣daisme,

but also from Anabaptisme and Po∣pery.

Indeed the ancient Discipline of the Church about receiving such as had Apostatised from her, into her bosome againe, was more austere, then now it is: m 1.36 The rather because of the Novati∣ans, who would not communicate with them, who had denied the faith in the persecution of Decius, and afterwards repenting turned to the same faith againe.

In those daies Penitents were wont to put n 1.37 sack-cloth upon their backs, and ashes on their heads: And o 1.38 to stand as men condemned, with their countenance dejected; yea and with much sorrow and wailing to cast themselves downe at the Bishops feete, who also weeping with them and for them, prostrateth himselfe: and the whole assembly weepeth too. The Bishop risen up, having prayed for them, and given them what counsell and charge he thought meet, bids them stand up: and dismisseth them for that time: Being so dismissed they gave themselves to mourning, watching, fasting, praying, and other things meet for Repen∣tance: and waited till the Bishop should call for them. Sometimes they were long put off before they were admitted into the Church, and participation of all Gods ordinan∣ces.

But now the Church dealeth much more gent∣ly and gratiously with such as she conceiveth to be true Penitents. Yet so, as she may search, and

clense the wound, and worke the more perfect cure.

Yee, yee, whosoever you be that have re∣nounced your Religion, and denied your Lord and Saviour, and yet without any publicke con∣fession or satisfaction intrude into the Church, and thrust your selves in among the guests which are invited to the Lords Table, Ye draw a skin over a festring wound: Ye eat and drinke your owne damnation: Yee make the Lord to expostulate the case with you, and to say unto you, How came ye hither not having a wedding garment? This is the doome denounced against such (Math. 22.13.) Binde them hand and foot, and take them away, and cast them into outer dark∣nesse, there shall be weeping and gnashing of teeth. Well note this and tremble. I wot well, that it were farre better for you to stand as hum∣ble Penitents in a Christian Congregation on earth, humbly confessing your sinnes and gra∣ciously receiving absolution of them, then to be in the number of them, of whom the Sonne of man shall be ashamed, when he commeth in the glory of his Father with his holy Angels (Mark 8.38.) And assuredly he will be ashamed of such, as having denied him are ash••med to make open confession of that their deniall.

But this Penitent here before us by his hum∣ble submission to the Churches order, and pe∣nitent confession of his heighnous sinne in the midst of this great Congregation, apparently sheweth, that as formerly he was not ashamed

to deny Christ, so now he is not ashamed to confesse Christ. He is indeed ashamed. But of what? Even of his former shamelesnesse. Of this shame he hath no cause to bee ashamed: Unlesse it be that he can be no more ashamed, that he was before so gracelesly ashamed of his Saviour.

In this ground, he being, as yee heard before, received into the Church againe, I will againe apply my Text to him, and say of him,

He was lost, and is found.

Hetherto of the generall consideration of my Text, by handling the two opposite termes joyntly in their distinct times. I pro∣ceed 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

be * 1.39 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 inten∣ded under this phrase * 1.40 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Heb. 10.39.) a withdrawing or drawing backe unto perdition. The with-drawing whereof he spea∣keth is from the profession of the true Faith, an Apostasy from it. This is evident by that which in way of opposition, hee addeth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 shew∣eth 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 fore∣seeing 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 sal∣vation

in 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 A∣postle (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 onely Author and giver of salvation:* 1.41 So he causeth the sweet streame of salvation to flow foorth upon his body onely: which is the true catholicke Church. Where the Apostle saith (Eph. 5.23.) He is the Savi∣our 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 de∣luge, but they who abode in the Arke: So can none be saved from eternall perdition, but such as remaine in the true Church. Apostates there∣fore, by deserting the Church implunge them∣selves into Perdition: and remaine as children of Perdition, even as persons lost, while they con∣tinue Apostates.

* 1.42Hereby take notice of the wretched disposi∣tion, and woefull condition of Renegadoes: who cast themselves out of the true Church, re∣nounce their Christian Faith, and denie the Lord who so dearely bought them. What,

what is then in this wide world that can counter∣vaile such a losse? Or what can stand him in any steed that is lost? Can wealth? Can honour? Can liberty? Can life it selfe?

* 1.431. 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.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a solid substance: and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 much better then this world can affoord. For it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Heaven: it is there treasured up for us; and thereupon it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enduring, that never fades away. This better, en∣during substance, in Heaven, is lost by such as are themselves LOST through Apostacy.

* 1.442. 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 b 1.45 a Royall Priesthood, c 1.46 a Crowne, d 1.47 a Crowne of life, e 1.48 an incorruptible Crowne of glory, f 1.49 a King∣dome, g 1.50 an heavenly Kingdome, h 1.51 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.

* 1.523. The liberty attained by leaving the true Christian Chur••h, may be some externall, tem∣porary freedome from prison, from chaines, from gallies, from bondage and slaverie under cruell men. But the liberty lost thereby, is that

divine, and i 1.53 glorious liberty of the Sonnes of God, k 1.54 wherewith 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,* 1.55 more then gawles and wounds of conscience? The anguish of a tor∣menting conscience is much more intolerable then of scourges, whips, bastenadoes, strapa∣does, 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

saw 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 consci∣ence.

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 Tyranni* 1.56 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,* 1.57 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,

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 downe before Paul and Silas,* 1.58 and sa••d, Sirs, what shall I doe to be saved? B••t a sencelesse consci∣ence 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,* 1.59 then a conscience destitute of all com∣fort. 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.

* 1.60Be wise now therefore all yee that may be brought to the triall of cruell mockings and scour∣gings. 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 in∣flict 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 consi∣dering the weight of that which the Apostle

saith (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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 humane or common to man: Such as by man are inflicted, such as by man may be indu∣red.

I suppose greater and crueller tortures cannot in these daies be by mans wit invented,* 1.61 then were of old inflicted by spitefull persecutors on the Iewes in the daies of Antiochus, and on Christi∣ans in the time of the ten notorious persecutions under the Romane Emperours.

b 1.62So cruell was the sight of those tortures which persecutors infli∣cted, as exceeds all ex∣pression.

c 1.63Constant 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.

d 1.64They were knockt with clubs.

e 1.65They were stretched on racks.

f 1.66Their legs were bro∣ken, and they so left mi∣serably to perish.

g 1.67They were goared with sharp pricks under the lowest parts of their nailes.

h 1.68Their bodies were scraped with shels to death.

i 1.69Their backs were fleaed. Their skin was pull'd over their heads from the brow to the chin.

k 1.70Their noses, lips, eares, hands and feete were cut off; and they as sacrifices cut into gob∣bets.

l 1.71Their tongues were cut out by the rootes, and puld out of their jawes.

m 1.72Their eyes were boared and digged out.

n 1.73Their bodies were rent and pulled to pee∣ces by strong boughs,

forced together by in∣struments, 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.

o 1.74Their braines were knockt out with a fullers instrument.

p 1.75Their legs were broken to peeces.

q 1.76They were burnt with fire.

r 1.77They were a long while together parched on hot burning coales.

s 1.78Being hang'd by the heeles and their heads downward over a soft fire, they were choaked with smoake.

t 1.79They were rosted at the fire, as flesh to be ea∣ten useth to be rosted.

u 1.80They were leisurely broyled on gridierons set over fire.

vv 1.81They were fried in red hot ieron chaires, as in a frying pan, which annoied the standers bie with a stanch.

x 1.82Hot boyling lead was powred down their backs.

y 1.83They clapt fiery plates of brasse upon the most tender parts of their body.

z 1.84A 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.

a 1.85They endured the violence of Libbards, Beares, wild Boares, and Bulls.

b 1.86They were destroy∣ed with hunger, thirst and cold.

c 1.87Such as were stifled in prison they cast to dogs, setting watchmen night and day, lest any of them should be buri∣ed: 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 commit∣ted them for some daies to the custodie of soul∣diers.

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

* 1.88I suppose that more cruell torments can∣not bee invented then of old have beene inflicted on Christians. d 1.89 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 Spi∣rit could and did endure: which assistance was afforded not only to e 1.90 strong men, but also to women and young children, who were given up to be tormented. Neither were they onely a few choise persons who endured Martyrdome in Christs cause, but such multi∣tudes yeare after yeare, moonth after moonth, week after week, day after day, as an ancient Fa∣ther testifieth, that f 1.91 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. g 1.92 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 en∣dured, though to flesh flesh and blood it see∣med intolerable, yet with much patience, h 1.93 ex∣cellent 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 con∣demning some Christians, i 1.94 others leaped in and prof••ssed themselves to be Christians: and suffered the uttermost that could be inflicted

k 1.95 with joyfullnesse, and a kinde of pleasantnesse, singing Psalmes as long as their breath lasted: as Paul and Silas did, being after soare scour∣ging 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 onely heard there∣of, 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,* 1.96 and the Spirit of wisdome and revelation, in the knowledge of Christ: the eyes of their understanding being inlightned:* 1.97 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 greatnesse of his power to us ward who beleeve, according to the wor∣king 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,* 1.98 and feele the comfortable shining thereof upon their soules, whereby they were encoura∣ged,

and enabled to endure all that they endured. For God useth to give such inward comfort, cou∣rage, assistance and supportance to his Saints suf∣fering for his names sake, as is unutterable, uncon∣ceivable.

* 1.99Besides, 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 there∣with. For they accounted all tortures that could be inflicted,* 1.100 Not worthy to be compared with the glory to be revealed unto them. Most ele∣gantly and emphatically hath the Apostle set out the wonderfull great disproportion betwixt a Christians suffering, and the recompence fol∣lowing thereon,* 1.101 in these words, Our light af∣fliction 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 * 1.102 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 compressio, a pressure, and that of the body onely. For man after hee hath kil∣led 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.

2. The kind of affliction is but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 some light thing easie to be borne by him that is in∣dued 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a weight, such a weight as infinitly over-poiseth all afflictions.

3. The continuance of affliction is but 〈 in non-Latin alphabet 〉〈 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 glo∣ry is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 eternall, without date, without end.

4. To shew that in this comparison all de∣grees of comparison are exceeded, he addeth hy∣perbole upon hyperbole thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 * 1.103 wonderfully above measure, above measure exceedingly: exceedingly excelling: or, as our last and best English transla∣tion 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 de∣nying him, loose that exceedingly excelling weight

of glory: Heereof when S. Paul, being rapt into the third heaven, had but a glimps, he saw and heard 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unutterable matters,* 1.104 which man cannot possibly expresse. These, these are the things which eye hath not seene, nor eare heard, nei∣ther have entered into the heart of man. 1. Cor. 2.9. And these are the things that are lost by denying Christ.

* 1.105Yet is not this all. Apostacy pulls upon a man not onely poenam damni, losse of blisse, but all∣so poenam sensus,* 1.106 that which will make him feele paine and smart, even the sence of torture and torment: and not such as man onely can in∣flict: No nor such onely 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 re∣medilesse. 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 gi∣veth (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 pre∣sent

Penitent, whereby he was mooved to re∣nounce his profession of Christ, I have the lon∣ger insisted thereon, and indeavoured to make cleere these six distinct points.

1. That Apostates may implunge them∣selves into greater tortures then they can a∣void.

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 purcha∣sed.

If these be not enough to embolden Christi∣ans 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.* 1.107 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?

2. I•• that high prize set upon life bee taken in a faire and right sence, it must be appli∣ed ad idem, to matters of like kind. For a tem∣porall 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 e∣state. 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 tem∣porary 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 irk∣some 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 tem∣porall 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.

6. Temporall life is not a valuable conside∣ration 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,* 1.108 an Apo∣state may finde opportunity of escaping out of persecutors hands, and so repent, and returne unto the Church, and glorifie God: as a soul∣dier by flying in time of danger, may againe re∣turne 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 Apo∣stasie.

2. If they finde an opportunity of escaping, it will not necessarily follow thereupon that they will or can repent having once denied their Sa∣viour. 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 evi∣dence of their true repentance?

* 1.1093. 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 in∣tolerable burden of sinne pressing upon their soules, he had said, Where sinne abounded, grace did much more abound,* 1.110 some thence tooke occa∣sion 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?* 1.111 Having 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 infe∣rence 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 remo∣ving sinne.

2. There is non subjectum pro subjecto: the sub∣ject matter, or thing whereupon Gods grace ex∣erciseth 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

if they bee not through grace remitted, the sinner that hath committed them is most mise∣rable.

3. There is non objectum pro objecto; the kinde of sinner, who is made the object on whom abundant grace is conferred, is wretched∣ly 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 sin∣ners 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,* 1.112 when it came in competition with Christ, and a pro∣fession of the Christian faith.* 1.113 The Apostle gi∣veth this testimony of them, they would not accept deliverance. He meanes deliverance from death or preservation of life: this, though offe∣red they would not accept, namely on persecu∣tors 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.* 1.114

When Shadrach, Meshach, and Abednego were

threatned 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 where∣by many young persons might thinke that Eleazar being fourescore and ten yeares old,* 1.115 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:* 1.116 meaning such lawes as God of old had given to their Fa∣thers to be observed by them, and by their po∣sterity age after age.

To like purpose answered all the other bre∣thren, and their mother too.

Christ himselfe, when Peter would have disswa∣ded 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

I am ready not to be bound onely, but also to die at Hierusalem for the name of the Lord Iesus.

* 1.117Ignatius being much threatned for his zealous profession of Christ, saith, Let fire, and crosse, invasion of beasts, brea∣king of bones, pulling asunder of members, grin∣ding of my whole body, and what else the Divell can inflict come, so I may hold Iesus Christ.

* 1.118And 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.

* 1.119Polycarpus, when the Governour promised to let him goe free, if hee would denie Christ, an∣swered, 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?

And the Governour adding one while pro∣mises, another while threatnings,* 1.120 Polycarpus thus cuts off all, Why dost thou make delaies, inflict what thou lists.

* 1.121Lucius 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 de∣voured by beasts (the Governor perswading him to be mindfull of his youth,* 1.122 that he might be spared) of his owne accord incited the beasts against himselfe.

* 1.123Sanctus being under tortures for professing himselfe to be a Christi∣an, unto every question propounded to him, he an∣swered, I am a Christian: whereby he occasioned his torments to be conti∣nued to death.

* 1.124Can we thinke that Saint Laurance would have accepted delive∣rance, 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.

* 1.125And being turned, and throughly broyled on the other side, thus againe, Eate that which is broyled, and try whether raw or broyled be the swee∣ter.

* 1.126Hyppolytus when he was tied to wild hor∣ses to be pull'd a sun∣der, thus prayed, Let them rend my limbes, doe thou, O Christ, rap up my soule.

To omit other par∣ticulars of the ancient Martyrs in the Primi∣tive Christian Church, with whose couragi∣ous speeches manife∣sting a contempt of

death volumes might be filled,* 1.127 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 in∣duced 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 de∣niall of him.

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

To these let mee add a few more of later

times, 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,* 1.128 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) be∣ing 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 ac∣cepted 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 testi∣mony

of 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 par∣don, 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 Gentle∣woman 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.

Old 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 onely carelesse, but even prodigall also of their lives.* 1.129 Therein they had respect to Christ, to the Church, to the Faith, to their Bretheren, to Themselves, to Persecutors, to Satan.

* 1.1301 Christ much rejoyceth in such servants. For constancy of Martyrs unto death (of such Martyrs as professe the name of Christ and suf∣fer 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: onely it is conceived that such valourous souldiers as are ready to ha∣zard their lives for their Soveraigne, serve a good Master. Thus doe Martyrs give persecu∣tors to understand that they serve a good Master:* 1.131 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

sake can be inflicted on them, and therin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 ho∣nour to Christ?

* 1.1322. 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 Mar∣tyrs. 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.

* 1.1333. The Faith which such Martyrs professe by their standing stedfast therein unto dea••h, is sea∣led 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 * 1.134 many were endu∣ced 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 (wher∣of before) be duly weighed, we shal find their in∣during to bee so miraculous, as their sufferings may well be accounted miracles.

* 1.1354. The Bretheren which beleeve and professe 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 valourous Leaders much animate the rest of the souldiers,* 1.136 and embolden them to fol∣low 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 exam∣ple are pricked on as occasion serveth to follow them. Reade Phil. 1.13.

* 1.1375. 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 a 1.138 they 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 b 1.139 they therby do light a torch of Fame to posterity. Forc 1.140the 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 re∣ward men simply for their workes, namely for the merit of them, yet he rewards according to

their works (Rom. 2.6.) and proportions the de∣gree 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: Vnto 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 crow∣ned 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 thed 1.141 hundred fold, which is the highest and greatest degree of glory, to Martyrdome.

* 1.1426. e 1.143 Persecutors and torturers of Martyrs have by their admirable constancy unto death bin ex∣ceedingly astonished and even confounded. They have so long continued even from mor∣ning to evening and that by course to torture Christians (among others, a woeman, Blandi∣na by name) as they were weary, and acknow∣ledged themselves to be overcome. And f 1.144 the Governours themselves who commanded them to be tortured, and stood by to see exe∣cution done, were confounded that their tor∣tures nothing prevailed, and that they were overcome by woemen: and g 1.145 they who sate as

assistants 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 h 1.146 by the undaunted and invincible courage of Martyrs, some of their executioners and tormenters have beene converted, have profes∣sed 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.

* 1.1477. The Divell himselfe is by Martyrs constan∣cy 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,i 1.148 and cause to pe∣rish all Iewes both young and old, little children and woemen. But with like successe did the Divell plot against Christians. For, as by the disap∣pointment 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,k 1.149 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.

They who on the fore-mentioned grounds ac∣counted not their life deare unto them, but pre∣fer'd their Faith in the Lord Jesus, and a stedfast profession thereof before wealth, honour, li∣berty and life it selfe, and chose rather to be faithfull Martyrs then desperate Apostates, had good ground to be so minded.

* 1.150O 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 utter∣most: n 1.151 The virtues and graces of the mind sometimes are manifested in their deed or work: and sometimes lie hid in their habit, as the vir∣tue 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 Di∣vell went about to sift Iob, his soule was posses∣sed 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 Mar∣tyrdome is meet to be made knowne, and to

be meditated on in these our daies; and the ra∣ther, because we cannot be sure of an everla∣sting continuance of our peace, or of the Gos∣pell of peace among us. As it is therefore need∣full 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 casu∣alties 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,* 1.152 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 tra∣fique 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.* 1.153

* 1.1541. Be well instructed in the verity, excellen∣cy, 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.)

adviseth Christians, to be rooted and built up in Christ, and stablished in the faith. Therein he allu∣deth 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,* 1.155 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 a∣broad in the earth, as their boughs ascend, and spred themselves in the aire. Our okes are sup∣posed 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.

* 1.1562. Take an unalterable and invincible resolu∣tion before hand to stand to thy faith, and ne∣ver 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

great 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 persecu∣tion, 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 suffe∣rings 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,* 1.157 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 offen∣ded: 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,

and denied his Lord. Selfe-conceit is a fore∣runner of Apostacy. Instance Pendleton in Queene Maries daies.

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

* 1.1583. Set your heart on Christ and on his Gospell. Be affected therewith as Da∣vid 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 lo∣veth 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 renoun∣ced 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.

* 1.1594. Walke worthy of the vocation wherewith yee are called. This direction is given by the Apo∣stle (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 meere meetnesse and congruity, as is evident by this phrase, fruits worthy of re∣pentance (Luke 3.8.) that is (as the very same phrase is translated, Mat. 3.8.) meet for repen∣tance. 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 conversa∣tion be * 1.160 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 ex∣horteth 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 per∣secution. Holy men have ever beene the stoutest Martyrs.

* 1.1615. To all other meanes add faithfull, fer∣vent, constant prayer. When the houre of

Christs 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 de∣sired 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 especi∣all 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.

* 1.162To that which hath beene said to such as are in danger to be lost, let mee add a word of ex∣hortation to you that live at home safe and se∣cure 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 per∣secutors of the said faith; on such in particular as are, as this Penitent not long since was, ta∣ken captive by Turkes. Among other evi∣dences of your pitty affoord some helpe to redeeme them. This is one of the seven capi∣tall workes of charity and mercy. The seven are these.

• 1. To feed the hungry.* 1.163
• 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 bo∣dies 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 con∣ceive that it may well be wished and hoped for too, that all who have good intelligence by cer∣tificate from the Trinity-house, or otherwise, would contribute something towards the redee∣ming 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 con∣science of this duty, though they gave but a little to one, and a little to another, many hun∣dreds more might be releeved then now are.* 1.164 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

London, yea that it were like that voice which soundeth so loud, as there is no speech nor lan∣guage 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 compassi∣on, then might my hope be answerable to my wish. But let the bowells of you which heare mee be mooved, and this my charitable moti∣on 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.

* 1.1651. 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.

4. 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, open∣ly 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,* 1.166 ver. 20.

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

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

4. His Father expresseth all, signes of a fa∣therly

affection, favour and love to him, He fell on his neck and kissed him.

5. His Father so decks him, as he may ap∣peare 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 con∣version. 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 fa∣vours that followed thereupon, all comprised under this word FOVND, and it will appeare that

Penitency restores to salvation.

Such as had implunged themselves by Apo∣stacy

into 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 buil∣ding reared thereupon, A restoring to Salva∣tion.

The former is taken pro concesso: as a point in no case to be questioned,* 1.167 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, evi∣dent 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 con∣vert, 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 hast∣ely skinn'd over before it be throughly searched and clensed, is like to fester, and to proove in∣curable: So Apostacy or any other like scan∣dalous 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 con∣fession of the mouth, and due satisfaction to the Church, which are all branches of true peniten∣cy, may proove unpardonable.

All the Prophets before Christ, his immedi∣ate 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. Who∣so confesseth and forsaketh his sinnes, shall have mer∣cy. 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 back∣slidings, 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

Asia, 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 recei∣ving such as are fallen,

1. A concurrence of Mercy and Purity in God is manifested.* 1.168 Of Mercy in receiving such as ran from him. Of Purity in receiving them up∣on 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 al∣tering 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 licen∣tiousnesse, in that it calleth such sinners to repen∣tance, 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 ma∣keth confession unto salvation.

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

Thus we see what good ground there is to lay downe this ground-worke of Penitency as a qua∣lification 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.

* 1.169There 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.

* 1.170I find in Scripture one and that but one onely kinde of Apostates excluded from all hope of re∣covery. 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

shall 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 Ar∣ticles of the Christian religion.

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

They who thus fall, use to hate, blaspheme, and persecute the faith from whence they are fal∣len, 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 charg∣eth 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 a∣gainst whom hee maketh a just imprecation. 2 Tim. 4.14.

* 1.171Such an one allso was Iulian stiled the Apostate: of whom it is reported that suddenly he did so o∣penly and impudently re∣nounce his faith in Christ, as with certaine Sacrifices

and inchantments, and a bloody offering he washed away the Baptisme recei∣ved of Christians: and re∣noūced 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 Chri∣stians, especially because he had beene a Christian be∣fore. 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 instru∣cted in the sacred Scrip∣tures and brought up under Bishops and ecclesiasticall persons.

* 1.172Through excesse of ha∣tred against the Doctrine of Christ, he omitted no kinde of malice. Hee

was the most spightfull, mortall, malicious and mischievous enemy that Christians ever had: and so continued to his death: wherein though hee were forced to ac∣knowledge the power∣full revenging hand of Christ upon him,* 1.173 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 Galile∣an thou hast got the victo∣ry.

It is impossible to renew such Apostates a∣gaine unto repentance. But all others may be re∣newed, and restored to salvation: as

1. Such as have fallen away in outward pro∣fession onely, not in heart and affection.* 1.174 Such an one is not an Apostate totus, wholy. In him, this undue pretence (My tongue alone hath sworne,* 1.175 my minde remaines unsworne) may be taken in the fai∣rest 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 Arti∣cles

of the Christian Religion, but those onely 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 oppor∣tunity 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 disgra∣ced, 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 one∣ly 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. Where∣fore that the freenesse of Gods grace may more clearely be manifested, it pleaseth him to ex∣tend

it to such, as of all others are most unwor∣thy (as Apostates who denie him, are.* 1.176) Mans unworthinesse gives evident proofe of the free∣nesse of Gods grace. And the more unwor∣thy 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 expe∣cted from him who wil not the death of a sinner, but that repenting he may be freed from de∣struction, 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 great∣nesse 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 num∣ber 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.* 1.177

Answ. Not so: and that for these Reasons.

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

2. They neither will, nor can repent. It is im∣possible to renue them againe unto repentance.* 1.178 As other sinners who doe not repent are not pardo∣ned, so these Apostates, because they cannot re∣pent cannot be recovered.

3. An irreversible doome of the Judge is absolutely without any limitation gone out a∣gainst 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 re∣covering sinners is absolutely forbidden in these mens case. The meanes is prayer. The prayer of faith shall save the sick: and if hee have commit∣ted 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 recove∣ry is the extent of Gods promises, which extent is so large, as (except before excepted) it exclu∣deth none. All manner of sin shall be forgiven unto men,* 1.179 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.)

I 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,* 1.180 which now I intend to note, is example. For we reade that in all ages Apostates, and that of all sorts and kindes (ex∣cept before excepted) have beene recovered, and received into the favour of God and his Church.

Adam,* 1.181 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 belee∣ved 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 Wilder∣nesse (Exod. 32.1, 2, &c.) and in the land of Ca∣naan, under their Judges (Iudges 2.17:) and un∣der 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

his 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.

* 1.182The Levites that went away farre from God, though they were excluded from the more ex∣cellent functions in the Temple, yet upon their repentance were admitted into the Temple, to do the inferiour works thereof, Ezek. 44.10, 11, &c.

* 1.183Peter 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 af∣terwards, shew that he was received to mercy.

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

In the ten fierce and fiery persecutions of Chri∣stians

under the Romane Emperours, many renoun∣ced the Christian faith:* 1.184 and in the tumults raised by Arrians, others renounced the Orthodox faith, yet the Catholike Church with a mother∣ly 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 demonstra∣tion of her willingnesse and readinesse to enter∣taine such.

The like might be noted of the Orthodox re∣formed Churches, which ever si••ce the begin∣ning of the Reformation have time after time re∣ceived such as have turned from their Heresie,* 1.185 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,* 1.186 and the Orthodox Fathers of that Church had,* 1.187 to de∣test, and abhominate, as they did, the unchristian, unchar••table, and unmercifull opinion and pra∣ctise 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

of 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Puritans, as if they had beene forsooth the pu∣rest in the world,* 1.188 yea and they onely the pure ones: whereas they are of all the most impure: denying re∣pentance whereby sinnes are purged away. Their extreme severity, or rather cruelty, being directly con∣trary to the minde of God, our gracious and mercifull Father,* 1.189 manifested in his Word by his owne free and rich grace offered to penitents, by the directi∣ons given to his people to receive such, and by their constant course in entertaining such, the Catholike Church ad∣judged Novatus to be ac∣counted an Heretique, and put Novatians into the Ca∣talogue of Heretiques. For bowells of mercy ought no where so to be enlarged as in the Catholick Church; that as a true mother,

shee neither proudly insults over her chil∣dren that fall, nor hardly pardons them being amended.

2. This makes much to the justification of this daies solemnity in receiving this Peni∣tent by a prescript order of our Church into her communion.* 1.190 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 Prodi∣gall: 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,* 1.191 from the deluge of destruction: and now again a recovery by pen∣ance 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 mo∣ther and bretheren and sisters to this Penitent,* 1.192 imitate this gracious indulgency of your Mo∣ther 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 pre∣sence there is joy over one sinner that converteth, Luk 15.10. Henceforth upbraide not to him his A∣postacy:

Upbraide 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 be∣seech you that you would confirme your love toward him.

* 1.1934. 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 dis∣cipline 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 oc∣casion 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 wit∣nesses of your returning to the Faith againe, and of your humiliation and contrition for that dis∣honour you have done to God, and to his

Church: and those such witnesses as h••ve pow∣er 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?* 1.194 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 dire∣ctions with thee, O Penitent, upon whose occa∣sion we are here met.

* 1.1951. 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 charita∣ble 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 dissem∣blest 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 circumci∣sed by profest enemies of Christ, and therewith∣all

renounced 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.

* 1.1962. 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,* 1.197 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 onely meanes of thy salvation: thereby thou rannest out of thy Lords campe into the army of his e∣nemies, and so becammest an enemy to thy Lord.* 1.198 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 foun∣taine of teares, that I might weepe day and night for my sinne? Thou hast cause ynough to draw wa∣ter (as the Israelites did, 1 Sam. 7.6.) from the

bottome 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. Remem∣ber 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 com∣passion 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,* 1.199 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. Re∣pentance is to be ordered according to the kind and measure of sin.

* 1.2003. Let not thy penitency end with the pen∣ance of this day. Well note the Lords expro∣bration 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 concer∣ning

Peter that he wept whensoever he heard a Cock crow. It becommeth a penitent Apo∣state, 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 re∣new thy repentance every day: though thy life be prolonged in the Christian Church ma∣ny more yeares, then thou wert among the Turkes.

* 1.2014. 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 be∣fore. As a wife that hath formerly lived loosely, and defiled the marriage bed, bee∣ing 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 profes∣sors

of the true religion. This is a point that meerely concernes thee, O Penitent.* 1.202 Be like that young man, who having followed Harlots, after some while absence, that kind of love be∣ing extinguisht in him, met with an old love of his, but said not one word to her. Shee wonde∣ring 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.

* 1.2035. 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 reco∣vered 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 mi∣sery of sin, we returne to it againe, soarer ven∣geance 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 re∣lapse 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,

as 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 nar∣rowly to thy selfe, thou who art now restored: and make use of those directions which were be∣fore given to such as goe downe to the Sea, to make them constant in holding the faith.

* 1.2046. 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 absol∣veth thee (as the Church of Corinth absolved the incestuous person, 2 Cor. 2.10.) On these grounds thou maist safely, thou oughtest faithfully to be∣leeve that thy deepe-died scarlet sinne is wa∣shed away by the blood of thy Saviour to whom thou art now returned: and that thou art fully

acquitted and discharged thereof. We doe un∣doubtedly beleeve that by repentance sinnes are abolished: so as,* 1.205 if we returne not to them a∣gaine 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 over∣much 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 remain∣der 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. On∣ly be carefull to observe the former directions with this consolation.

* 1.2067. Doe wha•• lieth in thee to bring other Re∣negadoes to returne to the Church, to submit themselves to the discipline thereof, to be wil∣ling to give satisfaction by publick penance. And the rather to encourage them thereunto, make knowne unto them the inward peace and com∣fort which thou hast received hereby. This is a duty which on a like ground Christ enjoyned

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 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 ma∣ny 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 be∣gan, and say,

HE WAS LOST, AND IS FOVND.

FINIS.

Notes

• * 1.1

  Quo magis ac∣commodus, eo magis commo∣d••s.
• * 1.2

  The History of a penitent Re∣negado.
• * 1.3

  Anno 1636.
• * 1.4

  1638.
• * 1.5

  A resolution of the Parable.
• * 1.6

  Summe and parts of the Text.
• * 1.7

  Difference be∣tw••x•• turning to the worse, and to the bet∣ter.
• * 1.8

  Ezek. 18.24.
• * 1.9

  Ezek. 18.21.
• * 1.10

  Lam. 1.1.
• * 1.11

  1 Tim. 1.13.
• * 1.12

  Ephes. 2.11, 12, 13.
• * 1.13

  When the Re∣negado was lost.
• * 1.14

  No sin per force
• * 1.15

  The an••ient vse of circumcision.
• * 1.16

  When and why circumcision abolishe••.
• * 1.17

  The evill o•• cir∣cumcision under the Gospe••••.
• * 1.18

  Niceph. Ecl. H••st. lib. 5. cap. 32

  〈…〉〈…〉 .
• * 1.19

  Quae sitor quum se tormentis victum ab illo intelligeret, al diabolicum prorsus consill∣um animum a••jecit, &c.
• * 1.20

  When a Peni∣tent i•• found.
• * 1.21

  Poenitentia pec∣cati tunc pro∣dest si eam in Ecclesia Catho∣lica gerat. Aug. de Eccles dogm. c. 80.
• * 1.22

  Rectè consti∣tuuntur ab ••is qui Ec••lesiae praesunt tempo∣ra paenitentiae, ut fiat etiam sa••i•• Ecc••esiae in qua remittū∣tur ipsa peccata. Aug. 〈◊〉〈◊〉. c. 65.
• * 1.23

  Apostates cree∣ping into the Church with••ut publike pen∣nan•••• are still lost.
• * 1.24

  Vide Andr. Masij comment in Ios. 7 19.
• b 1.25

  Iste Psalm•• vo••e•••• continet p••nitenti••: oft∣en••••ns ut qui ceci••••ri•• in cri∣min••, 〈…〉〈…〉 re∣deat a•• a••utem Hier. in lo:
• c 1.26

  Aiunt H••br••i hunc librum Sa∣lomonis esse pae¦nitentiam agē∣tis, quòd in sa∣pientia diviti∣is{que} confisus, per mulieres of∣fenderit Deum. Idem.
• d 1.27

  Niceph. Ecl. Hist. l. 2. c 32.
• e 1.28

  Lamentum quod circum∣fertur nomine Origeni••.
• f 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iren. 〈◊〉〈◊〉 Har. l. c. 9.
• g 1.30

  Euseb Ecl. Hist. l. 6. c. 34.
• * 1.31

  Haeresis hujus vocabatur E∣piscop••••. Euse••. Ecl. Hist. l. 5. c. 28.
• h 1.32

  Euseb. Ecl. Hist. l. 6. c. 34.
• i 1.33

  In Ecclesiae qualibe•• prae∣byterunt paeni∣tent••arium con∣stituerunt
• k 1.34

  Certus est paeni∣tentium locus Niceph. Eccl. Hist. l. 12. c. 28.
• l 1.35

  Lege ibid de f••rma paeniten∣tiae.
• m 1.36

  Ritu•• ••ste propter Novati. anos institutu•• esse dicitur, quū communicare illi cum eis nol∣lent, qui sub Decij persecu∣tione fidem ab∣n••garant, & postea resipis∣centes ad eam redierant▪ Ni∣ceph Ecl. Hist. l. 12. c. 28.
• n 1.37

  Sacco sumpto & cinere con∣spersu••. Niceph. l 4. c. 21.
• o 1.38

  Stant illi per∣iude at{que} judicio damnati essent, &c. l 12. c. 28.
• * 1.39

  Simplex verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifi∣cat perdere cō∣positum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non caret emp••••si. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 op∣ponuntur apud Isocrat. in Archid.
• * 1.40

  Substractio ad perditionem
• * 1.41

  Nulli nostrum dubium est per arcam Noae ••c∣clesiam suisse figuratam. Aug de Vnit. Ecl. c. 5.

  Firmissimè tene omnes qui ex∣tra ecclesiam catholicā prae∣sentem fin••unt vitam, in ignē aeternum ituros Nam & in di∣ebu•• diluvij ne∣minem legimus extra arcam potuisse salvari Aug. de Fid. ad P. Diac. c 37, 38.
• * 1.42

  The miserable plight o•• apost∣at••.
• * 1.43

  1. Wealth got by Apostacy is vanishing.
• * 1.44

  2. Honour of Apostates ends in shame.
• b 1.45

  1 Pet. 2 9.
• c 1.46

  Rev. 3.11.
• d 1.47

  Jam. 1.12.
• e 1.48

  1 Pet. 5.4.
• f 1.49

  Iam. 2.5.
• g 1.50

  2 Tim. 4.18
• h 1.51

  •• Pet. 1.11.
• * 1.52

  3. Ap••s••ates 〈…〉〈…〉 miser••ble 〈◊〉〈◊〉.
• i 1.53

  Rom. 8.21.
• k 1.54

  Gal 5.1.
• * 1.55

  Terrors of con∣science most ter∣rible.
• * 1.56

  Horat Epist. l. 1. Ep. 2.
• * 1.57

  A sencelesse con••cience worse then rest-lesse.
• * 1.58

  Acts 16.29, 30
• * 1.59

  Cum tenentur in tam grand•• cri∣mine per••uss•• su••t animi cae∣citate, ut nec in∣telligant delicta nec plangant. In••ignantis D••i major haec plaga est. Cypr. Serm. 5. de lap∣sis.
• * 1.60

  God to be fea∣red more then man.

  Heb. 11.35, 36.
• * 1.61

  What tortures Martyrs en••u∣red.

  Maccab. 6.9, 10 & 7.1, 2, &c.
• b 1.62

  Erat spectaculum eo∣rum quae fiebant ita cru∣dele, ut omnem narra∣tionem superet. Euseb. Eccles. Hist l. 8. c. 6.
• c 1.63

  Virgis, flagris, loris, funiculis lacerati ossa nudata patebant: & aceto sale mixto puru∣lentis corporis partibus perfunduntur.
• d 1.64

  Fustibus percussi.
• e 1.65

  Instrumentis mem∣bratim extensi.
• f 1.66

  Fractis cruribus pu∣niti.
• g 1.67

  In utra{que} manu digi∣ti acutis calamis sub ex∣tremis unguibus perfo∣rati.
• h 1.68

  Testis toto corpore ad mortem us{que} discerp∣ti.
• i 1.69

  Terga excoriata. Capitibus pellis detracta a fronte ad mentum us{que}.
• k 1.70

  Nares, labia, aures, manus etiam & pedes amputati: & ipsi ve∣luti quaedam victimae in carnes dissecti.
• l 1.71

  Linguae funditus exectae (Plectrum palati & faucium saevus tibi Tortor revulsit. Prudent. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hym. 10. de Ro∣mano Mart.)
• m 1.72

  Oculorum expunctio∣nem & effossionem tole∣rarunt.
• n 1.73

  Robustiores ramos instrumentis quibusdam in unum contraxerunt: deinde cuilibet Marty∣rum crura alligarunt: at{que} ita eos in suum quem{que} locum pro natu∣ra sua recurrere permit∣tentes, subitam m••mbro∣rum distractionem effe∣cer••nt.

  (Intereat{que} feris dilace∣ratus equis. Prud. de Hippolyto. Hym. 11.)
• o 1.74

  Iacobus fullonis instrumento percussus obijt.
• p 1.75

  Fractis cruribus puniti.
• q 1.76

  Igne combusti.
• r 1.77

  Carbonibus ignis ad supplicij diuturnita∣tem adusti.
• s 1.78

  In sublime sublati molliore igne supposito, fumo suffocati.
• t 1.79

  In morem carnium vescarum igne paula∣tim consumuntur.
• u 1.80

  Ignes & craticulae fiebant sensim Marty∣rum corpora torrentes.
• vv 1.81

  Ferream sedem per∣serunt in qua corpora ip∣sorum velut in sartagine cocta nidore astantes replebant.
• x 1.82

  Plumbo igne lique∣facto bulliente adhuc & ignescente tergora per∣fusi.
• y 1.83

  Aeneas laminas te∣n••rimis corporis parti∣bus applicabant.
• z 1.84

  Tyrannus cum con∣siderasset regionis na∣turam quod frigore horrida esset, & anni tempus quòd hyber∣num; observata nocte in qua maximè malum ipsum augesceret, & alias tunc aquilo in ipsa spiraret: jussit quadra∣ginta Christianos nuda∣tos sub dio in media urbe congelatos mori. Tunc ubi mandatum audi∣vissent, cum gaudio ab∣jecta etiam extrema tu∣nica ad mortem per fri∣gus precedebant. Basil. in 40. Mart. Conc. Item Greg. Nyssen. de ijsdem Orat. 2.
• a 1.85

  Pardalum, Vrso∣rum, Suum agrestium, Boum{que} impetum susti∣nuerunt.
• b 1.86

  Fame, siti, frigore necantur.
• c 1.87

  Eos qui in carce∣re suffocabantur canibus rojecerunt, adhibitis nocte die{que} custodibus ne quisquam eorum se∣peliretur: prolatis{que} reliquijs cum▪ a bestijs, tum ab igne relictis, ac partim laceratis, par∣tim adustis, deinde & reliquorum capitibus unà cum truncis pari∣formiter inhumatis com∣plures dies militaris curae custodiam deputa∣runt.

  Haec & alia tormen∣torum genera memoran∣tur a Basilio Concioni∣bus 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.
• * 1.88

  M••ny Martyrs of all ages and se••es.
• d 1.89

  Se victos esse nec habere amplius quod inferrent con∣fessi s••nt. Euseb. Ec. Hist. l. 5. c. 1.
• e 1.90

  Ʋiri cum mulieribus, & ad••••dum par vulis, torme••tis tradu••tur.

  Euseb. loc. citat.
• f 1.91

  Nullus dies qui non ultra quin{que} millium numerum Mar∣tyrum reperiri posset ascriptus, excepto die Ca∣lendarum Ia∣nuarij Hier. ad Heliod.
• g 1.92

  Complures ••no die cumu∣latim perpessi sunt, ita ut li∣ctor gladium s••um h••bitaret, l••borando{que} de∣fi••eret. Euseb. Eccles. Hist. l. 8. c. 9.
• h 1.93

  Praeclaram ••la••ritatem ac revera divinam virtutem Mar∣tyrum vidimu••.
• i 1.94

  Assiliebant alij ad ipsum judicij tribunal, ••e{que} ipsos Chri∣stianos esse con∣fiten••es, &c.
• k 1.95

  Cum gau∣dio risu{que} ac ••i∣laritate extre∣mam mortis sententiam sus∣cipi••••••••••, it a ut Psal••erent, &c. Euseb. loc 〈◊〉〈◊〉.
• * 1.96

  The ground of Martyrs cou∣rage.
• * 1.97

  Ephes. 1.17, 18, 19, 20.
• * 1.98

  Act 7.56.
• * 1.99

  The recompe••ce of Martyrs.
• * 1.100

  Rom. 8.18.
• * 1.101

  2 Cor. 4.17. expounded.
• * 1.102

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pre∣mer••: ut cal∣ceus dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 premere pedem: & uvae dicuntur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.103

  Mirè supra mo••um Erasm. Supra modum in sublimitate Vu••g. lat.

  Excellenter ex∣cellens Beza.
• * 1.104

  2 Cor. 12.4.
• * 1.105

  The punishmēt of Aposta••y.
• * 1.106

  Post inexpia∣bile malum sae∣viēs ignis aeter∣na scelerum u••••ione torque∣bit. ••ypr. de ••au. Martyr.
• * 1.107

  Faith of more worth then life.
• * 1.108

  Pretence of fu∣ture re••e••tance a vaine pre∣tence for preser∣ving life.
• * 1.109

  Grace how abused.
• * 1.110

  Rom 5.20.
• * 1.111

  Rom. 6.1, 2.
• * 1.112

  Martyrs little regarded li••e.
• * 1.113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Heb. 11.35.
• * 1.114

  Resolute an∣swers of Mar∣tyrs.
• * 1.115

  Maccab. 6.24.
• * 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 7.2.
• * 1.117

  Ignis & crux, incur∣sus bestiarum, dissipatio ossium, convulsio mem∣brorum, totius corporis commolitio, ac supplicia Diaboli in me veniant, modò Iesum Christum acquiram. Euseb. Hist. Eccl. l. 3. c. 36.
• * 1.118

  Frumentum Dei sum, & dentibus bestiarum commolior, ut mundus panis inveniar. Ibid.
• * 1.119

  Octoginta sex annos servij Christo, nec me ulla in re laes••t un∣quam, & quomodo possum maledicere Regi meo qui me servavit. Ibid. l. 4. c. 15.
• * 1.120

  Quid tardas? in∣fer quicquid lubet. Ibid.
• * 1.121

  Lucius illi gratias egit, ac subjecit, hac se ratione a malis hujusmo∣di dominis liberari, & ad bonum Patrem, & Regem Deum se pro∣ficisci. Ibid.
• * 1.122

  Cum Germanicum Proconsul flectere vel∣let, at{que} aetatis admo∣neret, sponte sua bestiam in se illexit. Ibid.
• * 1.123

  Sanctus ad cuncta interrogata respondet, Christianus sum. Ibid. l. 5. c. 2.
• * 1.124

  Converte partem cor∣poris satis cremat am ju∣giter, Et fac periculum quid tuus vulcanus ar∣dens egerit.
• * 1.125

  Coctum est, devora: Et experimentum cape sit crudum an assum suavius. Prudent. de Coron. Mart. Hym. 2.
• * 1.126

  Hi rapiant artus: tu rape, Christe, animam. Ibid. Hym. 11.
• * 1.127

  Erant qui cum opi∣bus, nobilitate, gloria, eloquentia & philoso∣phia illustres essent, ni∣hilo tamen secius cuncta haec verae p••etati & fidei in servatorem nostrum Iesum Christum post∣ponebant. Isti quamvis rogarentur ab innume∣ris cognatis & aliàs amicis: deni{que} & alijs in dignitate constitutis primoribus: praeterea & ab ipso Iudice obse∣crarentur, ut sui ipso∣rum misererētur, uxori∣bus{que} & liberis parce∣rent, haudquaquam a tot & tantis viris ab hoc induci potuerunt, ut vitae hujus amore afficerentur, & confessio∣nem servatoris nostri contemnerent, & nega∣tionem illius sus{que} de{que} facerent. Euseb. Hist. Eccl. l. 8. c. 9.
• * 1.128

  These and ma∣ny other like examples are recorded by I••hn Fox in his Acts and Monu∣ments, as appea∣reth in their se∣verall Histo∣ries.
• * 1.129

  Ground of Mar∣tyrs constancy.
• * 1.130

  1 Christs ho∣nour.

  Quam laetus in illis Christum fu∣it▪ quaem libens in talibus ser∣vis suis & pugnavit & vicit, &c. Cypr. Epist. 6. l. 2. Laetatur milite suo Dominus Laetatur teste nominis sui Christus. Cypr. de laude Marty.
• * 1.131

  Praeliatores at∣{que} assertores sui nomin•••• ••rexit, corrobors ••it, a∣nima v••l. Idem Epist. 6. l. 2.
• * 1.132

  2 The Chur∣ches renovvne. Obeatam eccle∣siam quam sic honor divinae dignationis illu∣minat: quam gloriosus Mar∣tyrum sanguis illustrat. Ibid.
• * 1.133

  3 Confirmati∣on of the faith.
• * 1.134

  Ioh. 2.23.—3.2.—4.53.—7.31.—1••.45. Act. 5 12, 14.—8.6.—9.35, 42.
• * 1.135

  4 Establishmēt of others pro∣fession.
• * 1.136

  Passione corpo∣ris fratrum mentes ad divi¦na martyria provocatis, du∣ces vos exhi∣bendo virtutis &c. Cypr. Epist. 25. l. 3.

  Ad tormenta vincenda caete∣ri•• duces facti, exemplum vir∣tutis fidei prae∣buerunt. Idem. Epist 6. l. 2.
• * 1.137

  5 A blessed memoriall.
• a 1.138

  Nucquā tan∣tas tribulatio∣nes carne tole∣rarēt, nisi mag∣nam quietem mēte conciperēt Augu••t. Enar. in Psalm. 63.
• b 1.139

  Posteris ••onae samae facula•••• accendunt. Bas•• Conc. in Mart. Manant.
• c 1.140

  Memorias Martyrum cele∣bramus. Aug. Enar. in Psal. 32. & in P••a 6••. Basil. Con••. in 40. Mart.

  Chry. H•••• de beato Iob.
• d 1.141

  Centena ferti∣litas Martyrio potius impute∣tur Aug. de S. Ʋirg c. 45.
• * 1.142

  6. Confusion of persecutors.
• e 1.143

  Tanta est vir∣tute Blandina repleta ut lassa∣rentur qui per vices illam quovis suppli∣ciorum genere ••orquebant a mane ad vespe∣••am, se{que} victos esse confiteren∣tur Euseb. Eccl Hist. l. 5. c. 1.
• f 1.144

  Praeses confu••us quòd in effica∣citer eas tor∣sisset & a mu∣lieribus victus esset. Idem. l 6. c. 41.
• g 1.145

  Praeses & as∣sessores perter∣riti: & Christ∣iani qui judica∣bantur ad ferē∣das passiones fire ••ui. Ibid.
• h 1.146

  Virtu•• est tā∣ta Martyrij, ut per illam cre∣dere etiam ille cogitur qui te vulto ci••ere. Cypr de lau••e Mart.

  Lictor cōnume∣ratus est inter Mar••yres. Basil Conc. in 40. Mart.
• * 1.147

  7. Disappoint∣ment of Satan·
• i 1.148

  Dum putant quòd possent fi∣nire Christianos creverunt Aug. Enar. in P••a 62. Sanguis Mar∣ty••um semen Ecclesiae.
• k 1.149

  Diabol••s cum d••monibus sa••∣cia••us est. Basil. in ••••nc. de 40. Mart.
• * 1.150

  Martyrs in mind.
• n 1.151

  Ʋirtutes ani∣mi aliquādo in opere manife∣stātur, aliquādo in habitu latēt: sicut martyrij virtus, &c. Iam erat in Iob patientia, quam noverat Deus, & cui te∣stimonium per∣hibebat, sed ho∣mnibus innotuit tentationis exa∣mine Aug. de bono cojug c. 21
• * 1.152

  Danger must make men be the better re∣solved.
• * 1.153

  Directione for constancy.
• * 1.154

  1. Be well grounded.
• * 1.155

  Altiu•• ac peni∣tus terrae defi∣gitur arbos: Aes••ulus in∣primis▪ qu•• quantùm ve••ti∣ce a•• aur••s Aethe••eas tā∣tùm radice in ta••••ara tendit Ergo non bye∣mes illam, non fla••ra, ne{que} im∣bres

  Convellunt: immota manet, &c.

  Virg. Geor. l. 2.
• * 1.156

  2. Take an in∣vincible reso∣lution.
• * 1.157

  Mans resoluti∣on on Gods assistance.

  Non sufficit propositum ho∣minis abs{que} sub∣fideo Dei.

  Theophy••ac. Enar. in Luc. 12
• * 1.158

  3. Set thy heart on the Faith.
• * 1.159

  4. Walk wor∣thy of the Gospell.
• * 1.160

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.161

  5. Pray for assist••nce.
• * 1.162

  Redeeme Cap∣tives.
• * 1.163

  Po••untur septē cleemo synae cor∣porales, scil. Pascere esuri∣entem, potare fitientem, vesti∣re nudum, re∣col••igere ••o••pi∣tem, visitare infi••mum, redi∣mere capti••um, & sepelire mortuum, quae in hoc versu ••••∣tinentur.

  Ʋisito, poto, ci∣bo. ••e••imo, tego, c••lligo, condo. Tho. Sum. 22. q 32. art. 2.
• * 1.164

  Multorum ma∣nibus g••ando levatur o••••s.
• * 1.165

  Evidences of the Prodigalls repentance.
• * 1.166

  Favours shew∣ed to the peni∣tent Prodigall.
• * 1.167

  The necessity of Repentance.
• * 1.168

  Reasons for the necessity of restoring peni∣tents onely.
• * 1.169

  Apostates who never returne.
• * 1.170

  The Apostate uncapable of pardon.
• * 1.171

  Fertur Iulianum fi∣dem in Christum con∣festim adeo manifeste, & impudenter abnegas∣se, ut sacrific ijs quibus∣dam, & invocationibus, & victimae cruenta baptismum a nostris ac∣ceptum, abluerit: & initiationi ecclesiasticae renunciarit: & ex eo tempore lavationibus, victimis & alijs quae∣cun{que} gentilium super∣stitio exposcit, & pri∣vatim & publicè usus est. Christianos, studium Imperatoris circa sacra gentilium non med••ocri∣ter contristavit, atton∣itos{que} reddidit: prae∣sertim ob id, quòd an∣tea Christianus fuis∣set. Etenim tanquam religiosus erga pater∣nam religionem, a pu∣ero secundum ecclesioe consuetudinem initia∣tus, in{que} sacris Scriptu∣ris institutus, ac sub e∣piscopis, & viris eccle∣siasticis enutritus fue∣rat. Sozom. Eccl. Hist. l. 5. c. 2.
• * 1.172

  Odij vehementia ad∣versus dogma Christi, nullum maliciae genus ••misit, Ibid. c. 5.
• * 1.173

  Iulianum, vulnere ac∣cepto, 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.
• * 1.174

  What Apo∣states may be restored.
• * 1.175

  Iuravi lingu•• mentem injura∣tam gero: Cic. offic. l. 3. ex Eu∣rip. Hippol.
• * 1.176

  Venia peccato∣rum fi••eliter 〈◊〉〈◊〉 ab 〈…〉〈…〉 vult ••ortem pecca∣t••r••••, 〈◊〉〈◊〉 ut ••on∣vertatur a per∣ditione pen••••ē∣do. & 〈◊〉〈◊〉 ••••sc••atione Do∣mini vivat. Si quis a••••ter de just••ssima Dei p••etate sentit, non Christia∣nus, sed Nova∣tianu••e•••• Aug. de 〈◊〉〈◊〉. c. 80.

  Non de ipsis crimini••••••, quā∣••i••et magn•••• re∣mittendis in Sā∣cta Ecclesia Dei desperanda est mis••ricordia a∣gentibus pae••i∣tentiam, &c. Aug En••bir. c. 65.
• * 1.177

  Why the sin ••∣agai••st the Ho∣ly G••ost is un∣pardonable.
• * 1.178

  Heb. ••.••, 6.
• * 1.179

  Deus Ecclesiae Catholicae in persona beati Petri, ligandi solven li{que} tri∣buit potesta∣tem. Aug. ad P. Dioc. c. 3.
• * 1.180

  Examples of Apostates par∣doned.
• * 1.181

  D•• primo homi∣ne, patre gene∣ris humani, quod eum Chri∣st•••• solverit, Ecclesia fere to∣ta conse••tit. Au•• Epist. 99. Taciani sa••uti primi homini•• contradicunt. Aug de Haeres. c. 6.25.

  Vetu•• lex qui∣busdam ignovit, ne omnino cru∣delis diceretur. Aug. Quaest. ••uxtim c. 102.
• * 1.182

  Pro sacerdotali officio, redigen∣tur in ultimum gradu a. Hier. in loc.
• * 1.183

  Penituit Petrū negasse Christū, quod ejus indi∣cāt lachrymyae. Aug. Epist. 108 Seleuc. Ʋid. Aug. de Agone Christi. c. 30.
• * 1.184

  Hos Ecclesia Cathol••ca ma∣terno recipit si∣nu, tanquam Petrum post f••etum negatio∣nis per ga••ica∣num a••monitū. Aug de agone C••risti. c. 30.
• * 1.185

  Pertinet ad dis∣ciplinam Chri∣stianam ut ne∣mini panitendi interc••udatur ad••••us. Aug. de Mendac. ad Con••ent. c. 13.
• * 1.186

  The errour of Novatians.
• * 1.187

  Quomodo con∣tra Novatian••: c••ntendendum sit, qui penitē∣tiam salutarem negant. Aug. ••uaest. mixtim. c 102.
• * 1.188

  Cathari, qui seipsos isto nomine, quasi propter mundiciam superbissimè at{que} odiosissimè ••omi∣nant, paenitentiam de ne∣gāt, Novatum sectantes haereticum: unde etiam Novatiani appellantur. Aug. de Haeres c. 38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est mundos se vocant, cum sint om∣nium immundissimi, ne∣gantes paenitentiam per quam peccata mundan∣tur. Hier. in Hos. 14.
• * 1.189

  Novatus quasi haereticus semper, & perfidus om∣nium sacerdotum voce damnatus. Cypr. Epist. l. 2. Epist. 8. Synod. Afric. 2. Aug. ut supr.

  Nusquam tam vigere de∣bent viscera misericordiae quam in Ecclesia Catho∣lica, ut tanquam vera mater, nec peccantibus fitijs sup••rbē insultet, nec correctis difficilè ignos∣cat. Aug de Agone Chri∣stian c. 30.
• * 1.190

  Our Churches indulgency to∣wards penitēt••
• * 1.191

  Paenitentia quasi secunda post naufragi•• miseris tabula. Hier ad Demet. de Virgin.

  Idem Comment in Esay. 3.
• * 1.192

  A penitent to be recei••ed as a brother.
• * 1.193

  Publike pen∣ance to be un∣dergone by penitent A∣postates.
• * 1.194

  De vulnere ip∣so non crubescis, de ligatura vulneris erube••∣cis? Vide plu∣ra hac de re a∣pud Cypr. in Ep. & in Serm. 5. de lapsis.
• * 1.195

  1. Repentance must be from the heart.

  Oportet paeni∣tentiam agentes flere a marè, & reliqu•• quae paenitentiae pro∣pria sunt ex corde demōstra∣re Basil. Moral. Sum. 1. c. 3.
• * 1.196

  2. Apostacy re∣quires more then ordinaty repentance.
• * 1.197

  Aggravation of Apostacy.
• * 1.198

  Orare oportet impensius, & rogare, diem lu∣c••u transigere, vigilijs noctes ac fletibus duce∣re, tempus omne lachrymosis la∣mentationib••s occupare, & ••. Cypr. de lapsis.
• * 1.199

  Paenitentia a∣genda secundum modum sui cu∣jus{que} peccati. Aug. Encb. c. 65. Secundum con∣scientiae molem exhibenda est paenitētiae mag∣nitude. Amb. ad Virgin. lays. c. 8
• * 1.200

  3 Repentance daily to be re∣newed.
• * 1.201

  4 Fruits meet for repentance to be brought foorth.

  Paenitentiam agentibus non sufficit ad salu∣tem secessu•• so∣lus a peccatis, verùm opus est ipsis etiam fru∣ctibus paeniten∣tia dignis. Basil. Moral. Sum 1. c 4.

  Satisfactio pae∣nitentiae, est causas peccar••∣rum excidere, nec earum sug∣gestionibus adi. ••um indulgere, Aug. de Eccl. dogm. c. 54.
• * 1.202

  Quendā adoles∣centē fabulae fe∣rūt post amores meretricio•• per∣egrè profect••, & abolito am••¦re, regressum postea veteri occurrisse di••e∣cte, qu•• ubi no•• interpellatā mi∣rata, putaverit no•• recognitā, rur••us occurrens d••xerit, Ego sum, responderit ille, Sed ego nō sum ego. Am••. de Poenit. l. 2. c. 10.
• * 1.203

  5. Relapse to be taken heed of.

  Si a prima pec∣catorum mise∣ria erep••i, rurs•• ad eandem ma∣lignitatem re∣vertimur, gr••∣vi••r pu••itio nos profectò ex¦pectabit. Chrys. in Mat. 12. Hom 44
• * 1.204

  6. True peni∣tents may and must beleeve that they are fully dischar∣ged.
• * 1.205

  Paenitētia a••o∣leri peccata in∣dubitanter cre∣d••n•••• Aug. de Ecclesi••st. ••og∣ma•• c. 80.
• * 1.206

  7. Penitents must bring others to re∣pentance.

  Tu ne recideris, sed a negatione resiliens est o etiam alijs pae∣nitentiae exem∣p••ar ne desperēt. Theophilac.

  E••ar. in Luc. ••••