A01980:137
A recovery from apostasy Set out in a sermon preached in Stepney Church near London at the receiving of a penitent renegado into the Church, Octob. 21. 1638. By William Gouge D.D. and min. in Black-Friars London Herein is the history of the surprisal and admirable escape of the said penitent.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.
London: printed by George Miller for Joshua Kirton, 1639London: printed by George Miller for Ioshua Kirton, 1639
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Thus the barbarous cruelty of persecutors extended it self as far as it could, even beyond the temporal lives of Martyrs.
Thus the barbarous cruelty of persecutors extended it selfe as farre as it could, even beyond the temporall lives of Martyrs.
1I suppose that more cruel torments cannot be invented then of old have been inflicted on Christians. dPersecutors have acknowledged that they were overcome; and had no more to inflict. Yet was all that they did or could inflict but humane (as was noted before) such as flesh and blood by the assistance of the divine Spirit could and did endure: which assistance was afforded not only to estrong men, but also to women and young children, who were given up to be tormented. Neither were they only a few choice persons who endured Martyrdom in Christs cause, but such multitudes year after year, month after month, week after week, day after day, as an ancient Father testifieth, that fthere was never a day in the year, except the first of January, whereunto the number of five hundred Martyrs at least might not be ascribed. gSo many one after another in one day suffered, as the Executioner blunted his sword, and with the pains he took, fainted. That which many of them endured, though to flesh flesh and blood it seemed intolerable, yet with much patience, hexcellent cheerfulness, and divine courage they endured it. They were not as Bears hauled to the stake, but while persecutors were sitting on their judgement seats and condemning some Christians, iothers leaped in and professed themselves to be Christians: and suffered the uttermost that could be inflicted ⟨p. 35⟩kwith joyfulness, and a kind of pleasantness, singing Psalms as long as their breath lasted: as Paul and Silas did, being after sore scourging put into the stocks in a prison, Acts 16.23, 24, 25.
1I suppose that more cruell torments cannot bee invented then of old have beene inflicted on Christians. dPersecutors have acknowledged that they were overcome; and had no more to inflict. Yet was all that they did or could inflict but humane (as was noted before) such as flesh and blood by the assistance of the divine Spirit could and did endure: which assistance was afforded not only to estrong 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 multitudes yeare after yeare, moonth after moonth, week after week, day after day, as an ancient Father testifieth, that fthere 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. gSo many one after another in one day suffered, as the Executioner blunted his sword, and with the paines he took, fainted. That which many of them endured, though to flesh flesh and blood it seemed intolerable, yet with much patience, hexcellent cheerefullnesse, and divine courage they endured it. They were not as Beares hall'd to the stake, but while persecutors were sitting on their judgement seates and condemning some Christians, iothers leaped in and prof•ssed themselves to be Christians: and suffered the uttermost that could be inflicted ⟨p. 35⟩kwith joyfullnesse, and a kinde of pleasantnesse, singing Psalmes as long as their breath lasted: as Paul and Silas did, being after soare scourging put into the stocks in a prison, Acts 16.23, 24, 25.
Such tortures and torments so courageously and manfully have sundry Christians in all ages suffered, as to them who only heard thereof, they seemed incredible, and to many who were eye-witnesses thereof they seemed so strange and beyond admiration, as they thought the Martyrs to be mad, witless, and senseless. But Martyrs themselves (who had the light of Gods Word for their direction,1 and the Spirit of wisdom and revelation, in the knowledge of Christ: the eyes of their understanding being enlightened: 2whereby they knew what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints: and what is the exceeding greatness of his power to us ward who believe, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead, and set him at his own right hand in heavenly places) Martyrs, I say, by the light of the Word and enlightening of the Spirit, with the eyes of their mind, pierced through the thick cloud of all their sufferings, and (as Stephen by an extraordinary work with his bodily eyes beheld the Heavens opened, and the Son of man standing at the right hand of God) they did seethe gracious favour of God towards them,3 and feel the comfortable shining thereof upon their souls, whereby they were encouraged, ⟨p. 36⟩and enabled to endure all that they endured. For God useth to give such inward comfort, courage, assistance and supportance to his Saints suffering for his names sake, as is unutterable, unconceivable.
Such tortures and torments so couragiously and manfully have sundry Christians in all ages suffered, as to them who onely heard thereof, they seemed incredible, and to many who were eye-witnesses thereof they seemed so strange and beyond admiration, as they thought the Martyrs to be madd, witlesse, and sencelesse. But Martyrs themselves (who had the light of Gods Word for their direction,1 and the Spirit of wisdome and revelation, in the knowledge of Christ: the eyes of their understanding being inlightned:
1Besides, the mind and meditation of Martyrs was so fixed on the recompense of reward, which with much confidence they expected, as the sense of pain was swallowed up therewith. For they accounted all tortures that could be inflicted,2 Not worthy to be compared with the glory to be revealed unto them. Most elegantly and emphatically hath the Apostle set out the wonderful great disproportion betwixt a Christians suffering, and the recompense following thereon,3 in these words, Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory.
1Besides, the minde and meditation of Martyrs was so fixed on the recompence of reward, which with much confidence they expected, as the sence of paine was swallowed up therewith. For they accounted all tortures that could be inflicted,2 Not worthy to be compared with the glory to be revealed unto them. Most elegantly and emphatically hath the Apostle set out the wonderfull great disproportion betwixt a Christians suffering, and the recompence following thereon,3 in these words, Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glory.
1. All that can be by man inflicted on man is but *[Greek or Hebrew] compressio, a pressure, and that of the body only. For man after he hath killed the body, hath no more that he can do, Luke 12.5. Thus much is implied under this phrase (Gen, 3.15.) Thou shalt bruise his heel. Satan by his instruments can reach no higher then the heel, that is the body, the inferior part of man. For this pressure of the body, by way of recompense, shall be conferred glory, that which of all is exceedingly desired. The glory here meant compriseth under it whatsoever may make to the happiness of man, and that both in body and soul.
1. All that can be by man inflicted on man is but *〈non-Latin alphabet〉 compressio, a pressure, and that of the body onely. For man after hee hath killed the body, hath no more that he can do, Luke 12.5. Thus much is implied under this phrase (Gen, 3.15.) Thou shalt bruise his heele. Satan by his instruments can reach no higher then the heele, that is the body, the inferiour part of man. For this pressure of the body, by way of recompence, shall be conferred glory, that which of all is exceedingly desired. The glory heere ment compriseth under it whatsoever may make to the happinesse of man, and that both in body and soule.
2. The kind of affliction is but [Greek or Hebrew] some light thing easy to be borne by him that is endued with the Divine Spirit. For afflictions for Christs sake may be comprised under that yoke and burden of Christ which is easy and light, Math. 11.30. But the recompense is [Greek or Hebrew] a weight, such a weight as infinitely over-poiseth all afflictions.
2. The kind of affliction is but 〈non-Latin alphabet〉 some light thing easie to be borne by him that is indued with the Divine Spirit. For afflictions for Christs sake may be comprised under that yoke and burden of Christ which is easie and light, Math. 11.30. But the recompence is 〈non-Latin alphabet〉 a weight, such a weight as infinitly over-poiseth all afflictions.
3. The continuance of affliction is but [Greek or Hebrew] for a while, even for a moment. At the uttermost they cannot extend beyond this present life, which is a short life. But the weight of glory is [Greek or Hebrew] eternal, without date, without end.
3. The continuance of affliction is but 〈non-Latin alphabet〉 for a while, even for a moment. At the uttermost they cannot extend beyond this present life, which is a short life. But the weight of glory is 〈non-Latin alphabet〉 eternall, without date, without end.
4. To show that in this comparison all degrees of comparison are exceeded, he addeth hyperbole upon hyperbole thus, [Greek or Hebrew], which emphatical Graecism, because other tongues cannot word by word express to the full, they are forced to use words & phrases which exceed all comparison, as *wonderfully above measure, above measure exceedingly: exceedingly excelling: or, as our last and best English translation turns it, a far more exceeding.
4. To shew that in this comparison all degrees of comparison are exceeded, he addeth hyperbole upon hyperbole thus, 〈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 *wonderfully above measure, above measure exceedingly: exceedingly excelling: or, as our last and best English translation turnes it, a farre more exceeding.
What Orator or Rhetorician could have set out a difference or disproportion more to the life and to the full, then the Apostle hath done in the fore-mentioned words?
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 be moved hereby to endure any thing that by man can be inflicted for professing Christ, rather then by denying him, loose that exceedingly excelling weight ⟨p. 38⟩of glory: Hereof when S. Paul, being rapt into the third heaven, had but a glimpse, he saw and heard [Greek or Hebrew] unutterable matters, 1which man cannot possibly express. These, these are the things which eye hath not seen, nor ear heard, neither have entered into the heart of man. 1. Cor. 2.9. And these are the things that are lost by denying Christ.
Who should not, who would not bee mooved hereby to endure any thing that by man can bee inflicted for professing Christ, rather then by denying him, loose that exceedingly excelling weight ⟨p. 38⟩of glory: Heereof when S. Paul, being rapt into the third heaven, had but a glimps, he saw and heard 〈non-Latin alphabet〉 unutterable matters, 1which man cannot possibly expresse. These, these are the things which eye hath not seene, nor eare heard, neither have entered into the heart of man. 1. Cor. 2.9. And these are the things that are lost by denying Christ.
1Yet is not this all. Apostasy pulls upon a man not only poenam damni, loss of bliss, but also poenam sensus, 2that which will make him feel pain and smart, even the sense of torture and torment: and not such as man only can inflict: No nor such only as all the Devils in hell can inflict: But such as by the wrath and power of the Almighty is inflicted: Such as red hot iron, boiling lead, flaming fire, and all other corporal and temporal torturing torments are too light to parallel or compare withal. For they are easeless and endless, merciless and remediless. A fire kindled in mine anger (saith the Lord Deut. 32.22.) shall burn unto the lowest Hell. Hear this, O Apostates, and tremble. Receive therefore the counsel which the Lord thus giveth (Luk. 12.4, 5.) I say unto you, my friends, Be not afraid of them who kill the body and after that have no more that they can do: But I will forewarn you whom you shall fear: Fear him who after he hath killed, hath power to cast into Hell: yea, I say unto you, him fear.
1Yet is not this all. Apostacy pulls upon a man not onely poenam damni, losse of blisse, but allso poenam sensus, 2that which will make him feele paine and smart, even the sence of torture and torment: and not such as man onely can inflict: 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 remedilesse. A fire kindled in mine anger (saith the Lord Deut. 32.22.) shall burn unto the lowest Hell. Heare this, O Apostates, and tremble. Receive therefore the counsell which the Lord thus giveth (Luk. 12.4, 5.) I say unto you, my friends, Be not afraid of them who kill the body and after that have no more that they can do: But I will forewarne you whom you shall feare: Feare him who after he hath killed, hath power to cast into Hell: yea, I say unto you, him feare.
Because hard and cruel usage of Turks, and fear of worse is the cause alleged by this present ⟨p. 39⟩Penitent, whereby he was moved to renounce his profession of Christ, I have the longer insisted thereon, and endeavoured to make clear these six distinct points.
Because hard and cruell usage of Turks, and feare of worse is the cause alleadged by this present ⟨p. 39⟩Penitent, whereby he was mooved to renounce his profession of Christ, I have the longer insisted thereon, and indeavoured to make cleere these six distinct points.
1. That Apostates may implunge themselves into greater tortures then they can avoid.
2. That all that by men can be inflicted on constant professors of the Christian Faith, are no more then what God can and will enable them to bear.
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 been inflicted on Christians.
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.
