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 unwounded 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 hundred pounds which they devided among themselves and had each of them an hundred 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 Religion 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 England in the Centurian the last of Aprill Hee had not beene long in England before hee put to Sea againe for Greeneland In which voyage hee professeth that hee was much troubled night and day and that hee could not well sleepe through horrour of conscience for denying his Christian Faith So soone therefore as hee returned safe from Greeneland to England hee went to the ancient grave Curaâ—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 because 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 honourable 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 thereabout Thus was there a solemne pious and grave forme of Penance prescribed 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 undertaken And that what on this occasion I shall deliver may bee both seasonable 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 or Historicall Parable 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 Chuâ—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 justicâ—ary Professour set out under two Brothers ver 11 29 â—1 3. Lewd tempters and inciters to evill implied under the Harlots which the elder brother mentioneth ver 30. 4. A covetous worldling that takes advantage from a distressed mans necessity to put him to a base worke not allowing competent food He is here stiled a Citizen ver â—5 5. Hard-hearâ—ed Neighbours who are no whit movâ—d with â— distressed mans exâ—remities intimated under this phrase No man gave to him ver 16. 6. Obedient Servants who readily performed what their Master commanded about a welcome intertainement of his Sonne ver 22 23. 7. Sympathizing Friends who rejoyced with the joyfull Father comprised under these words They began to be merry ver 24. and further implied by the musick 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 Faâ—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 sustaine 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 gratiously endeavours to give him full satisfaction 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 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 salvation 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 returning to his Fathershouse he shewed himselfe a true Penitent and by his Fathers receiving him into his house and giving him such wellcome as he did he was under the meanes of salvation againe Thus was he filius inventus A child whom his Father enjoyed As great an advantage was this to the Sonne as joy to the Father Before 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 present and that is his
be overmuch troubled with doubtings and feares and despaire of pardon of thine Apostacy account it a temptation of Satan and yeald not unto it but resist it and say to thy soule Why art thou cast doâ—ne O my soule why art thou disquieted in me Hope in God He is thy God reconciled unto thee He hath discharged thee who then shall lay this sinne to thy charge By exercising thy faith after this manner thou wilt bring much peace to thy conscience and make the remainder of thy life more comfortable to thee and with much cheerefullnesse carry thy selfe as a child of the Church in the works of thy calling and in all duties of piety justice and charity Only be carefull to observe the former directions with this consolation 7. Doe whaâ— lieth in thee to bring other Renegadoes to returne to the Church to submit themselves to the discipline thereof to be willing to give satisfaction by publick penance And the rather to encourage them thereunto make knowne unto them the inward peace and comfort which thou hast received hereby This is a duty which on a like ground Christ enjoyned 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 many are offended so by their rising many may be established If by private meanes thou canst not so farre prevaile with such as thou knowest to be Renegadoes as to bring them voluntarily to make satisfaction to the Chruch then follow Christs advice Mat. 18.17 Tell it unto the Church As for thy selfe that thou maist remaine henceforth stedfast and unmoveable in the faith thou shalt not want the prayers of them who now with much rejoycing praise God that the Text is accomplished in thee in which respect we may conclude as we began and say HE WAS LOST AND IS FOVND FINIS Recensui concionem hanc cui titulus est A recovery from Apostacy nec in ea quicquam reperio quò minus cum utilitate publicâ Imprimatur SA BAKER Ex edibus Londin Feb. 4. 1638. Martiall of old thus complained of a divulger of his booke Quem recitas meuâ— est O Fidentine libellus Sed malè dum recitas incipit esse tuas Lib. 1. Epigram 38. Dr. Playser of Cambr. having a like cause of complaint expresseth his complaint in the Poets words thus turned into English O Fidentine a booke of mine thou print'st against my will It is not mine but now it 's thine because thou print'st it ill Quo magis accommodus eo magis commodâ—s The History of a penitent Renegado * Anno 1636. * 1638. A resolution of the Parable Summe and parts of the Text. Difference betwâ—xâ— turning to the worse and to the better Ezek. 18.24 Ezek. 18.21 Lam. 1.1 1 Tim. 1.13 Ephes 2.11 12 13. When the Renegado was lost No sin per force The anâ—ient vse of circumcision When and why circumcision abolisheâ— The evill oâ— circumcision under the Gospeâ—â— Niceph. Ecl. Hâ—st lib. 5. cap. 32 〈…〉 Quae sitor quum se tormentis victum ab illo intelligeret al diabolicum prorsus consillum animum aâ—jecit c. When a Penitent iâ— found Poenitentia peccati tunc prodest si eam in Ecclesia Catholica gerat Aug. de Eccles dogm c. 80. Rectè constituuntur ab â—is qui Ecâ—lesiae praesunt tempora paenitentiae ut fiat etiam saâ—iâ— Eccâ—esiae in qua remittuÌ„tur ipsa peccata Aug. 〈◊〉 c. 65. Apostates creeping into the Church withâ—ut publike pennanâ—â— are still lost Vide Andr. Masij comment in Ios 7 19. b Iste Psalmâ— voâ—eâ—â— continet pâ—nitentiâ— oftenâ—â—ns ut qui ceciâ—â—riâ— in crimin◠〈…〉 redeat aâ— aâ—utem Hier. in lo c Aiunt Hâ—brâ—i hunc librum Salomonis esse paenitentiam ageÌ„tis quòd in sapientia divitiisque confisus per mulieres offenderit Deum Idem d Niceph. Ecl. Hist l. 2. c 32. e Lamentum quod circumfertur nomine Origeniâ— f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. 〈◊〉 Har. l. c. 9. g Euseb Ecl. Hist l. 6. c. 34. * Haeresis hujus vocabatur Episcopâ—â— Euseâ— Ecl. Hist l. 5. c. 28. h Euseb Ecl. Hist l. 6. c. 34. i In Ecclesiae qualibeâ— praebyterunt paenitentâ—arium constituerunt k Certus est paenitentium locus Niceph. Eccl. Hist l. 12. c. 28. l Lege ibid de fâ—rma paenitentiae m Rituâ—â—ste propter Novati anos institutuâ— esse dicitur quuÌ„ communicare illi cum eis nollent qui sub Decij persecutione fidem abnâ—garant postea resipiscentes ad eam redierant Niceph Ecl. Hist l. 12. c. 28. n Sacco sumpto cinere conspersuâ— Niceph. l 4. c. 21. o Stant illi periude atque judicio damnati essent c. l 12. c. 28. * Simplex verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat perdere coÌ„positum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non caret empâ—â—si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opponuntur apud Isocrat in Archid. Substractio ad perditionem Nulli nostrum dubium est per arcam Noae â—cclesiam suisse figuratam Aug de Vnit. Ecl. c. 5. Firmissimè tene omnes qui extra ecclesiam catholicaÌ„ praesentem finâ—unt vitam in igneÌ„ aeternum ituros Nam in diebuâ— diluvij neminem legimus extra arcam potuisse salvari Aug. de Fid. ad P. Diac. c 37 38. The miserable plight oâ— apostatâ— 1. Wealth got by Apostacy is vanishing 2. Honour of Apostates ends in shame b 1 Pet. 2 9. c Rev. 3.11 d Jam. 1.12 e 1 Pet. 5.4 f Iam. 2.5 g 2 Tim. 4.18 h â— Pet. 1.11 3. Apâ—sâ—ates 〈…〉 miserâ—ble 〈◊〉 i Rom. 8.21 k Gal 5.1 Terrors of conscience most terrible Horat Epist l. 1. Ep. 2. A sencelesse conâ—cience worse then rest-lesse Acts 16.29 30 Cum tenentur in tam grandâ— crimine perâ—ussâ— suâ—t animi caecitate ut nec intelligant delicta nec plangant Inâ—ignantis Dâ—i major haec plaga est Cypr. Serm. 5. de lapsis God to be feared more then man Heb. 11.35 36. What tortures Martyrs enâ—ured Maccab. 6.9 10 7.1 2 c. b Erat spectaculum eorum quae fiebant ita crudele ut omnem narrationem superet Euseb Eccles Hist l. 8. c. 6. c Virgis flagris loris funiculis lacerati ossa nudata patebant aceto sale mixto purulentis corporis partibus perfunduntur d Fustibus percussi e Instrumentis membratim extensi f Fractis cruribus puniti g In utraque manu digiti acutis calamis sub extremis unguibus perforati h Testis toto corpore ad mortem usque discerpti i Terga excoriata Capitibus pellis detracta a fronte ad mentum
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 Repentance 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 ordinances But now the Church dealeth much more gently 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 renounced your Religion and denied your Lord and Saviour and yet without any publicke confession 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 darknesse 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 humble Penitents in a Christian Congregation on earth humbly confessing your sinnes and graciously 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 ashâ—med to make open confession of that their deniall But this Penitent here before us by his humble submission to the Churches order and penitent 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 proceed now to the particular points severally each by it selfe The two branches which in speciall sprout out of the body of my Text are these 1. The dammage of Apostacy intimated in this word LOST which giveth us to understand that Apostacy implungeth into perdition 2. The advantage of Penitency intended under this word FOVND which giveth us further to understand that Penitency restoreth to salvation Of these in order It hath beene shewed before that the HEE here ment was an Apostate Hee forsooke the Church and in that respect hee is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LOST That is in the state and case of him to whom eternall destruction and damnation belongeth His Apostacy therefore implunged him into perdition where into all Apostates are implunged So much is intended under this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.39 a withdrawing or drawing backe unto perdition The with-drawing whereof he speaketh is from the profession of the true Faith an Apostasy from it This is evident by that which in way of opposition hee addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of Faith We are not saith he of them that draw backe but of them that cleave close to the true Faith and fast hold it Now by adding this inference unto perdition to that sinne of drawing backe he plainely sheweth that Apostacy implungeth into perdition In this respect that notorious Apostate Iudas is by him that well knew what was his due stiled the sonne of perdition Iohn 17.12 Christ foreseeing that he would fall away and proove an Apostate in relation thereunto termes him a sonne of perdition that is a man that would implunge him selfe into eternall destruction S. Peter in setting downe this point notes out the true ground and reason therof in these words Denying the Lord that bought them they bring upon themsâ—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 â—hey bring upon themselves destruction in that there is no salvation in any other For there is no other name under heaven given among men whereby wee must be saved Act. 4.12 They who deny him by whom alone salvation is to be had must needs bring destruction upon themselves This is the most principall reason of all There is another like to this noted by the Apostle Hebr. 10.25 they forsake and desert the assembling of Saints together that is the Church of God the Communion of Saints Now as Christ is the onely Author and giver of salvation 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 Saviour of the body he meanes it exclusively of none but of those who appertaine to the body and are members therof In this respect the Church is fitly resembled to Noahs Arke For as none were saved from perishing in the generall deluge but they who abode in the Arke So can none be saved from eternall perdition but such as remaine in the true Church Apostates therefore by deserting the Church implunge themselves into Perdition and remaine as children of Perdition even as persons lost while they continue Apostates Hereby take notice of the wretched disposition and woefull condition of Renegadoes who cast themselves out of the true Church renounce their Christian Faith and denie the Lord who so dearely bought them What what is then in this wide world that can countervaile such a losse Or what can stand him in any steed that is lost Can wealth Can honour Can liberty Can life it selfe 1. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a solid substance and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much better then this world can affoord For it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heaven it is there treasured up for us
shall heare to be held in captivity under the Turkes or other like enemies of the Christian faith If every one of ability would make conscience of this duty though they gave but a little to one and a little to another many hundreds more might be releeved then now are 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 language where the sound of it is not heard If with all it might pierce into the hearts of them that heare it and move their bowells with compassion then might my hope be answerable to my wish But let the bowells of you which heare mee be mooved and this my charitable motion will not be altogether in vaine Hitherto of the first generall part of my Text the danger of Apostacy He was lost The second followes which sheweth the Advantage and benefit of Penetency He is found Well note the grounds whereupon this word FOVND is used and yee will clearely discerne that it importeth true Penitency and a great benefit thence arising The grounds are these 1. The Prodigalls mind is renewed for it is said verse 17. that hâ— 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 openly in the sight of Heaven and secretly before God 6. His heighnous sinne more troubles him then his heavie affliction I have sinned saith hee 7. He acknowledgeth his unworthinesse I am no more worthy to bee called thy Sonne ver 19. 8. He humbly contents himselfe with the meanest place in Gods Church Make mee as one of thy hired servants 9. He puts his purpose into practise He arose and came to his Father 10. He leaves his former desperate course He arose and entreth upon a new course He came to his Father These were the evidences of his true penitency The benefits thereof were these 1. His Father takes notice of his intention when he was yet a great way off his Father saw him ver 20. 2. His Fathers bowells are mooved at sight of him He had compassion 3. His Father upon sight of his true repentance made speed to receive him He ranne 4. His Father expresseth all signes of a fatherly affection favour and love to him He fell on his neck and kissed him 5. His Father so decks him as he may appeare more amiable then before He puts the best robe on him ver 22. 6. His Father conferres on him things of dignity as well as of necessity He put a ring on his hand and shooes on his feet Ibid. 7. His Father gives evidences of the great joy he had at his sonnes conversion He kil'd the fatted calfe and did eate and was merry ver 23. 8. Others also rejoyced at this Apostates conversion There was musick and dancing ver 25. 9. His Father testâ—fied better respect to him then to the elder sonne who never fell into such exorbitant courses This is evident by the eldest sonnes expostulation ver 29 30. 10. His Father accounts him as a new sonne raised from the dead and thereupon will not suffer his entire affection to be alienated from him by the brothers displeasure against him ver 32. The fore-mentioned evidences doe clearely demonstrate that the Apostate of whom my Text speaketh was received into the state of grace and salvation Joyne therefore with the truth of the Prodigalls penitency the favours that followed thereupon all comprised under this word FOVND and it will appeare that Penitency restores to salvation Such as had implunged themselves by Apostacy 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 building reared thereupon A restoring to Salvation The former is taken pro concesso as a point in no case to be questioned but to be granted as an undeniable principle For to proclaime pardon to an impenitent or to put an Apostate into the state of salvation without true sound evident repentance is to play the part of a foolish builder that without a foundation builds an house on the earth against which the streame did beate vehemently and immediately it fell and the raine of that house was great Luk. 6.49 If the streame of temptation doe in any kind vehemently beate against the conscience of such a deceitfull convert his vaine hope of salvation is like to turne into a certaine fearefull looking for of judgement By experience we find that a deepe wound hastely skinn'd over before it be throughly searched and clensed is like to fester and to proove incurable So Apostacy or any other like scandalous and notorious sinne being soothed and smoothed over with undue hope of mercy and pardon before thorow humiliation of the soule great contrition of the heart free confession of the mouth and due satisfaction to the Church which are all branches of true penitency may proove unpardonable All the Prophets before Christ his immediate Fore-runner Christ himselfe his Apostles and other faithfull Ministers after them have laid the Foundation of Repentance from dead works to erect assurance of mercy thereupon Whoso confesseth and forsaketh his sinnes shall have mercy Pro. 28.13 Wash you make you cleane put away the evill of your doings from before mine eyes cease to doe evill learne to doe well and come now and let us reason together saith the Lord Though your sinnes be as scarlet they shall be made white as snow though they be made red like crimson they shall be as woole Isaiah 1.16 17 18. Returne ye Backsliding children and I will heale your backslidings saith the Lord Ier. 3.22 Turne yee turne ye from your evill waies for why will yee die Ezek. 33.11 I will goe and returne to my place till they acknowledge their offence and seeke my face saith the Lord. Hos 5.15 By these particulars we are given to understand what was the constant doctrine of the Prophets To like purpose Iohn the Baptist Math. 3.2 Repent ye for the Kingdome of Heaven is at hand The very same did Christ preach Math. 4 1â— and his Apostles Mark 6.12 To
this question what shall we doe St. 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 receiving such as are fallen 1. A concurrence of Mercy and Purity in God is manifested Of Mercy in receiving such as ran from him Of Purity in receiving them upon their repentance 2. A mixture of Merit and Virtue in Christs Sacrifice is evidenced Of Merit in procuring pardon for such as denied him Of Virtue in altering their mind and disposition 3. The extent of the operation of the Holy Ghost is made knowne and that by healing the wounds of the soule by repentance as well as by easing the anguish therof by assurance of pardon 4. The Gospell which publisheth Gods free grace and rich mercy is freed from the unjust imputation of a doctrine of loosenesse and licentiousnesse in that it calleth such sinners to repentance as it offereth grace unto 5. Faith which justifieth a sinner without workes is prooved to bee justified by workes in that the sinner who with the heart beleeveth unto righteousnesse with the mouth maketh confession unto salvation 6. The Church which admitteth none but penitents is thereby declared to be an holy Church and a communion of Saints Thus we see what good ground there is to lay downe this ground-worke of Penitency as a qualification for such as are restored to the state of salvation so as all that shall be further spoken of restoring Apostates must be understood to to be spoken of Penitents For Christ hath once and againe as an irreversible doome denounced that except men repent they shall perish Luke 13.3 5. Proceed we now to the structure to be erected upon the afore-said foundation And that it be not raised higher then the foundation will well beare we must distinguish betwixt the different kinds of Apostates There are Apostates who having once turned their face from their Lord never turne to him againe as they of whom it is said Ioh. 6.66 From that time many of Christs Disciples went backe and walked no more with him Of these some are such as in regard of the event never doe repent Others are such as in regard of the nature of their sin never can repent I find in Scripture one and that but one onely kinde of Apostates excluded from all hope of recovery True it is that every Apostate implungeth himselfe into the state of perdition as hath beene prooved before inso-much as if he live and die in that estate of Apostacy he cannot be saved But there is a kinde of Apostacy which is stiled a sinne unto death for which no prayer is to be made 1 Iohn 5.16 and for which there remaineth no more sacrifice Heb. 10.26 and which 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 Articles of the Christian religion In totum for ever or with a setled peremptory resolution never to returne to the Religion againe They who thus fall use to hate blaspheme and persecute the faith from whence they are fallen and the preachers and professours thereof which they doe notwithstanding they have knowledge and be in their soule perswaded of the truth of that Faith from which they so fall Such were the Pharisies whom Christ chargeth with blasphemy against the Holy Ghost Mar. 3.29 30. Such were Hymeneus and Alexander 1 Tim. 1.20 whom Paul delivere◠unto Satan that they might learne not to blaspheme and against whom hee maketh a just imprecation 2 Tim. 4.14 Such an one allso was Iulian stiled the Apostate of whom it is reported that suddenly he did so openly and impudently renounce his faith in Christ as with certaine Sacrifices and inchantments and a bloody offering he washed away the Baptisme received of Christians and renoūced his admittance into the Church and from that time used privately and publickly killings and quarterings of beasts and other superstitious rites of the Gentiles This mind of Julian then Emperour about the solenmities of the Gentiles did not a little trouble and astonish Christians especially because he had beene a Christian before For as one addicted to his fathers which was the Christian religion he was of a child trained up according to the custom of the Church and instructed in the sacred Scriptures and brought up under Bishops and ecclesiasticall persons Through excesse of hatred 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 acknowledge the powerfull revenging hand of Christ upon him yet he did it with a scoffe For being mortally wounded none can tell how he took an handfull of his owne blood and casting it abroad in the aire cryed O Galilean thou hast got the victory It is impossible to renew such Apostates againe unto repentance But all others may be renewed and restored to salvation as 1. Such as have fallen away in outward profession onely not in heart and affection Such an one is not an Apostate totus wholy In him this undue pretence My tongue alone hath sworne my minde remaines unsworne may be taken in the fairest sence though not for justification yet for extenuation at least in comparison of him who doth it totus wholy 2. Such as have renounced not all the Articles 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 opportunity of escape that they can get These fall not in totum with an utter finall desertion of the Church at least in their intention Every of these kindes of Apostacy is indeed most heighnous in the kinde thereof from yeelding whereunto every Christian ought to be farre and more ready to endure the most bitter Martyrdome that ever any Christian did then either in profession alone or from any one fundamentall Article of the true faith or for any intended time to fall For in every of these waies is God highly dishonoured his Sonne our
Saviour extremely under-valued the glorious Gospell vilified the profession thereof disgraced weake brethren offended and adversaries occasioned to triumph and insult Yet are not the fore-mentioned Apostates no nor others though worse then they except onely before excepted such as sinne unto death to be excluded from all hope of recovery mercy and pardon And that for these reasons 1. The freenesse of Gods grace For God justifieth freely by his grace Rom. 3.24 and his free gift is of many offences Rom. 5.16 Wherefore that the freenesse of Gods grace may more clearely be manifested it pleaseth him to extend it to such as of all others are most unworthy as Apostates who denie him are Mans unworthinesse gives evident proofe of the freenesse of Gods grace And the more unworthy any may be thought to be the more free will that grace which is extended to him be knowne to be So as pardon of sin may in faith be expected from him who wil not the death of a sinner but that repenting he may be freed from destruction and saved by the mercy of God If any thinke otherwise he is not a Christian but a Novatian 2. The riches of Gods grace God is said to be rich in mercy Ephes 2.4 Now the greatnesse and heighnousnesse of sinne commends the riches of mercy and shewes that to be true which is said Rom. 5.20 Where sinne abounded grace did abound much more But by Apostacy sin aboundeth and may be reckoned in the number of great crimes yet in the Church such as repent ought not to despaire of Gods mercy 3. The infinite value and worth of Christs sacrifice It is a sufficient price for any sinne yea and for all sins in which respect it is said that the blood of Iesus Christ cleaâ—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 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 impossible to renue them againe unto repentance As other sinners who doe not repent are not pardoned so these Apostates because they cannot repent cannot be recovered 3. An irreversible doome of the Judge is absolutely without any limitation gone out against these but it is not so against any other sinners The doome is this Whosoever speaketh against the Holy Ghost it shall not be forgiven him Mat. 12.32 4. The meanes to be used by others for recovering sinners is absolutely forbidden in these mens case The meanes is prayer The prayer of faith shall save the sick and if hee have committed sinnes they shall be forgiven him Iames 5.15 But the Apostle even where he prescribeth this meanes for obtaining pardon excepteth the sin unto death thus If any man see his brother sin a sin which is not unto death he shall aske and he shall give him life for them that sin not unto death There is a sin unto death I doe not say that he shall pray for it 1 Ioh. 5.16 4. A fourth ground of an Apostates recovery is the extent of Gods promises which extent is so large as except before excepted it excludeth none All manner of sin shall be forgiven unto men 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 loosâ— 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 which now I intend to note is example For we reade that in all ages Apostates and that of all sorts and kindes except before excepted have beene recovered and received into the favour of God and his Church Adam the first man was a most notorious Apostate Yet the Church in all ages hath taken it for grant that he repented and was saved It is therefore reckoned among the heresies of the Tacians that they opposed the salvation of the first man The promise of redemption was first made to our first Parents Gen. 3.15 and that they beleeved it may be inferred from their teaching their children to offer sacrifice Gen. 4.3 4. The children of Israel in Egypt played the parts of Apostates by the Idolatry which they committed Ezek. â—0 7 8. so in the Wildernesse Exod. 32.1 2 c. and in the land of Canaan under their Judges Iudges 2.17 and under their Kings 2 King 29.6 Yet upon their humiliation and repentance God received them to grace and favour But to give instance of particulars Salomon in 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 stripâ—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. The Levites that went away farre from God though they were excluded from the more excellent functions in the Temple yet upon their repentance were admitted into the Temple to do the inferiour works thereof Ezek. 44.10 11 c. Peter thrice together not without swearing and cursing denied his Master yet his teares declare that he repented and both the other Disciples and also Christs manner of entertaining him afterwards shew that he was received to mercy Many forsooke Paul which was a kinde of Apostacy but Pauls prayer for mercy to be shewed to them 2 Tim. 4.16 gives evidence of a possibility yea and a probability too of their finding mercy In the ten fierce and fiery persecutions of Christians under the Romane Emperours many renounced the Christian faith and in the tumults raised by Arrians others renounced the Orthodox faith yet the Catholike Church with a motherly affection received them againe upon evidence of their repentance as Peter was received after his weeping being put in mind of his sin by the crowing of a Cock. We have before shewed how the Church of old had daies and places and rites and
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 enemies and so becammest an enemy to thy Lord. How dishonourable was this to thy Lord How disgracefull to his Church O how did those cursed enemies insult thereat What cause hast thou to cry our as Ier. 9.1 Oh that my head were waters and mine eyes a fountaine of teares that I might weepe day and night for my sinne Thou hast cause ynough to draw water as the Israelites did 1 Sam. 7.6 from the 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 Remember what Peter did when he was put in mind of such a sinne as thou hast committed He went out and wept bitterly Math. 26.75 Those bitter teares must needs flow out of the bottome of an heart throwly broken Mee thinkes I now behold many weeping eyes in this assembly bewailing thy woefull fall and I must confesse that I also find mine owne bowels troubled within me All this is in compassion of thy case Oughtest not thou to be much mooved thereat Howsoever the Church be pleased in much-tender-compassion to enjoyne this easie milde penance unto thee doe thou betwixt God and thine owne soule yet further loade thy selfe through a serious and dâ—epe apprehension of and meditation on the heighnousnesse of thy sinne that Christ observing thee to labour and to be heavy loaden under the burden of thy sinne may according to his promise Math. 11.28 give thee rest Repentance is to be ordered according to the kind and measure of sin 3. Let not thy penitency end with the penance of this day Well note the Lords exprobration to Israel Isa 58.5 Is it such a fast that I have chosen A day for a man to afflict his soule Nor is one daies penance sufficient repentance for such a sinne as thou hast committed I have heard a tradition concerning Peter that he wept whensoever he heard a Cock crow It becommeth a penitent Apostate whensoever by any occasion he is put in mind of his sinne to be struck at his heart with godly remorse Thou didst long lie in thy sinne even so long as thou livedst among the Turkes All that while thou didst conforme thy selfe to Mahometisme And thinkest thou one day of penance to be sufficient Continue to renew thy repentance every day though thy life be prolonged in the Christian Church many more yeares then thou wert among the Turkes 4. Bee very circumspect over thy selfe for the remainder of thy life that thou bring foorth fruite meete for repentance This is that worthy walking whereof wee spake before As a wife that hath formerly lived loosely and defiled the marriage bed beeing received into the favour of her husband againe must carry her selfe more soberly more modestly more inoffensively and must bee more watchfull in avoiding all temptations that might allure to that sinne againe ye and all suspicions thereof So an Apostate received by the Church into grace and favour must walke more circumspectly then if he had not fallen For it much lieth on him to repaire his Christian credit or rather to be the more zealous in honouring God and bringing glory to the Gospell of Christ to his Church yea and in giving matter of rejoycing to professors of the true religion This is a point that meerely concernes thee O Penitent Be like that young man who having followed Harlots after some while absence that kind of love being extinguisht in him met with an old love of his but said not one word to her Shee wondering that he spake not to her thought he had not knowne her and thereupon said Sir it is I. Whereunto he replied But I am not I that is I am not the same that I was before In like sence Be not thou thou Be not the same thou wert before 5. Take heed of relapse Christ himselfe saw this to be a needfull caveat and thereupon prest it once and againe on such as he had recovered from sin as on the woman taken in the act of adultery Ioh. 8.11 thus Goe and sinne no more and on him that had beene deseased 38. yeares he enforceth it with a commination Ioh. 5.14 thus Sin no more lest a worse thing come to thee For if after we are freed from the misery of sin we returne to it againe soarer vengeance is like to befall us Experience shewes how dangerous a relapse is after a recovery from a bodily sicknesse Much more dangerous is a spirituall relapse after repentance from an heighnous sin The heart of man by such a relapse will be much more hardned in sin and the Divell in such a case will take with himselfe seven other spirits more wicked then himselfe and they will enter in and dwell there Mat. 12.45 Yea and God himselfe may be so incensed thereby 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 narrowly to thy selfe thou who art now restored and make use of those directions which were before given to such as goe downe to the Sea to make them constant in holding the faith 6. Beleeve that thou art now acquitted of that heighnous sin of renouncing the Christian faith If thine heart bee upright thou hast good cause to beleeve it in that thou hast taken that course which in Gods Word is prescribed for obtaining a discharge Thou hast beene pricked in thine heart for thy sin as the Jewes Acts 2.37 Thou didst goe to thy Pastor and enquire what in thy case thou shouldst doe as they who being defiled came to Moses Numb 9.7 Thou hast subjected thy selfe to the order which the Church prescribed as David did to Gods advice 2 Sam. 24.19 Thou hast made penitent confession of thy sin as they did who came to be baptized of Iohn Mat. 3.6 Thou hast desired this Congregation to pray for thee as the Israelites desired Samuel to pray for them 1 Sam. 12.19 The Church looseth and absolveth thee as the Church of Corinth absolved the incestuous person 2 Cor. 2.10 On these grounds thou maist safely thou oughtest faithfully to beleeve that thy deepe-died scarlet sinne is washed away by the blood of thy Saviour to whom thou art now returned and that thou art fully acquitted and discharged thereof We doe undoubtedly beleeve that by repentance sinnes are abolished so as if we returne not to them againe they shall never be imputed to us In this respect a true penitent is blessed For Blessed is the man to whom the Lord imputeth not iniquity and in whose spirit there is no guile Psal 32.2 If therefore thy conscience shall hereafter