A01980:214
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.
16. ePersecutors and torturers of Martyrs have by their admirable constancy unto death bin exceedingly astonished and even confounded. They have so long continued even from morning to evening and that by course to torture Christians (among others, a woman, Blandina by name) as they were weary, and acknowledged themselves to be overcome. And fthe Governors themselves who commanded them to be tortured, and stood by to see execution done, were confounded that their tortures nothing prevailed, and that they were overcome by women: and gthey who sate as ⟨p. 55⟩assistants by the Governors were affrighted thereat. So as Christians condemned were enabled to endure whatsoever was inflicted on them, and their Judges much affrighted. Yea hby the undaunted and invincible courage of Martyrs, some of their executioners and tormenters have been converted, have professed them selves to be Christians, and suffered with the Martyrs, and received the crown of Martyrdom. These are the victories, triumphs and trophies of constant Martyrs. Thus they lead captivity captive.
16. ePersecutors and torturers of Martyrs have by their admirable constancy unto death bin exceedingly astonished and even confounded. They have so long continued even from morning to evening and that by course to torture Christians (among others, a woeman, Blandina by name) as they were weary, and acknowledged themselves to be overcome. And fthe Governours themselves who commanded them to be tortured, and stood by to see execution done, were confounded that their tortures nothing prevailed, and that they were overcome by woemen: and gthey who sate as ⟨p. 55⟩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 hby the undaunted and invincible courage of Martyrs, some of their executioners and tormenters have beene converted, have professed them selves to bee Christians, and suffered with the Martyrs, and received the crowne of Martyrdome. These are the victories, triumphs and trophies of constant Martyrs. Thus they lead captivity captive.
17. The Devil himself is by Martyrs constancy exceedingly disappointed. For he sets his instruments on work to deal with Christians, as Haman intended to deal with the Jews (Hest. 3.23.) namely, to destroy, to kill, iand cause to perish all Jews both young and old, little children and women. But with like success did the Devil plot against Christians. For, as by the disappointment of Hamans device, many of the people of the Land became Jews. (Hest. 8.17.) So while Satan's instruments sought to make an end of Christians, they increased the more. For,k the blood of the Martyrs is the seed of the Church. We read (Reve. 13.3.) of a Beast whose head was wounded to death. Surely the Devil with his fiends were wounded even unto death by Martyrs resisting unto blood. The time of the ten fierce persecutions, and of the purity and power of Religion that followed thereupon contain those thousand years wherein Satan was bound. Rev. 20.2.
17. The Divell himselfe is by Martyrs constancy exceedingly disappointed. For hee sets his instruments on work to deale with Christians, as Haman intended to deale with the Jewes (Hest. 3.23.) namely, to destroy, to kill, iand cause to perish all Iewes both young and old, little children and woemen. But with like successe did the Divell plot against Christians. For, as by the disappointment of Hamans device, many of the people of the Land became Iewes. (Hest. 8.17.) So while Satans instruments sought to make an end of Christians, they increased the more. For,k 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.
They who on the fore-mentioned grounds accounted not their life dear unto them, but preferred their Faith in the Lord Jesus, and a steadfast profession thereof before wealth, honour, liberty and life it self, and chose rather to be faithful Martyrs then desperate Apostates, had good ground to be so minded.
They who on the fore-mentioned grounds accounted not their life deare unto them, but prefer'd their Faith in the Lord Jesus, and a stedfast profession thereof before wealth, honour, liberty and life it selfe, and chose rather to be faithfull Martyrs then desperate Apostates, had good ground to be so minded.
1O that all who profess the Faith of Christ were like minded! It well becomes us all to be so minded. And if indeed we be so minded, God who knows the mind, heart, and spirit of a man will answerably account of him, and accept him, though he never be brought to the fiery trial, as if he had been brought to it, and endured it to the very uttermost: nThe virtues and graces of the mind sometimes are manifested in their deed or work: and sometimes lie hid in their habit, as the virtue of Martyrdom. Many may have the same prowess that Martyrs have, who are not brought to the same proof thereof. By trials, that which is in a man before God is brought forth before men: Not that it is then first begun, but that it is then first manifested. Before the Devil went about to sift Job, his soul was possessed with patience, which the Lord well knew, and whereunto he gave witness: But to men it was made known by the trial of tentation. Thus we see how we may be Martyrs in the most halcyon times that can be, even such as ours are: So as the ground and glory of Martyrdom is meet to be made known, and to ⟨p. 57⟩be meditated on in these our days; and the rather, because we cannot be sure of an everlasting continuance of our peace, or of the Gospel of peace among us. As it is therefore needful and useful in the prime and strength of our age, when we have best health to meditate on the sundry kinds of diseases, and manifold casualties whereunto we are subject, and on death, the end of all: so in the most flourishing times of the Church, meditation on the uttermost that may be endured even to the shedding of blood for fast-holding our profession of Christ, is a most meet meditation.
1O that all who professe the Faith of Christ were like minded! It well becomes us all to bee so minded. And if indeed wee be so minded, God who knowes the mind, heart, and spirit of a man will answerably account of him, and accept him, though he never bee brought to the fiery triall, as if he had beene brought to it, and indur'd it to the very uttermost:
Most especially is this like to be useful for you Mariners, Merchants,1 Merchants-factors and others, whose calling it is to go to sea in ships, and to do business in the great waters, where ye are in danger to be surprised (as this Penitent was) by the mortal enemies of Christians, or have occasion to abide and traffic among them. You may be brought to trial, and to give proof before men, whether the habit of Martyrdom be in you or no.
Most especially is this like to be usefull for you Mariners, Merchants,1 Merchants-factors and others, whose calling it is to goe to sea in ships, and to doe businesse in the great waters, where yee are in danger to be surprized (as this Penitent was) by the mortall enemies of Christians, or have occasion to abide and trafique among them. You may be brought to triall, and to give proofe before men, whether the habit of Martyrdome be in you or no.
Be ye therefore strong in the Lord, and in the power of his might. Take unto you the whole armour of God, that ye may be able to stand in the evil day, and having done all, to stand.
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
11. Be well instructed in the verity, excellency, utility and necessity of that faith which ye profess: so as ye may be able to maintain it against all adversaries. The Apostle (Col. 2.7.) ⟨p. 58⟩adviseth Christians, to be rooted and built up in Christ, and stablished in the faith. Therein he alludeth to a tree well rooted in the ground, and to an edifice well set upon a good foundation. Such an edifice though the rain descend, and floods arise,2 and winds blow, and beat upon it, will stand, and not fall (Mat. 7.25.) There are trees whose roots are as deep, and spread as far abroad in the earth, as their boughs ascend, and spread themselves in the air. Our oaks are supposed to be such. No storms, no tempests can overthrow them. The branches may sooner be rent from the body, and the whole tree split asunder, then rooted up, and thrown down. So a Christian well rooted and grounded in the Articles of his faith, will sooner have his limbs pulled one from another, and his body and soul severed, then drawn from his faith, and renounce his profession thereof.
11. Be well instructed in the verity, excellency, utility and necessity of that faith which yee professe: so as yee may be able to maintaine it against all adversaries. The Apostle (Col. 2.7.) ⟨p. 58⟩adviseth Christians, to be rooted and built up in Christ, and stablished in the faith. Therein he alludeth to a tree well rooted in the ground, and to an edifice well set upon a good foundation. Such an edifice though the raine descend, and flouds arise,2 and winds blow, and beate upon it, will stand, and not fall (
12. Take an unalterable and invincible resolution before hand to stand to thy faith, and never to renounce thy profession thereof. This is an especial means to make a Christian stand steady against all assaults. Ye Mariners know what it is to have a resolved mind and purpose to sail to your intended place: ye pass through all weathers: no gathering of clouds, no showering of rain, no thundering and lightning, no storms and tempests will turn you back: as soon may your ship be set in the sea, as you return back again: you are confident of passing through, though it be with much labour and pains, with ⟨p. 59⟩great difficulty and peril. But they who go to sea for pleasure, to be sea-sick, or to see strange countries, if they see a black sky, and discern storms arising, they cry out, O back again, back again: We'll no further. Sur•ly a settled resolution in case of religion will be of more force for holding out against all persecution, then in case of a Mariners vocation against the surges of the sea. For a Christian hath more assurance of Gods divine assistance in all his sufferings to be enabled to endure and over-come all, then any Mariner can have of safe-passing over the sea.
12. Take an unalterable and invincible resolution before hand to stand to thy faith, and never to renounce thy profession thereof. This is an especiall meanes to make a Christian stand steddy against all assaults. Yee Mariners know what it is to have a resolved mind and purpose to saile to your intended place: yee passe through all weathers: no gathering of clouds, no shouring of raine, no thundring and lightning, no stormes and tempests will turne you back: as soone may your ship be set in the sea, as you returne backe againe: you are confident of passing through, though it be with much labour and paines, with ⟨p. 59⟩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 persecution, then in case of a Mariners vocation gainst the surges of the sea. For a Christian hath more assurance of Gods divine assistance in all his sufferings to be enabled to endure and over-come all, then any Mariner can have of safe-passing over the sea.
In this resolution of a Christian,1 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 own strength. This is no better then presumption. Peter failed herein, Mat. 26.33, &c. This his resolution and profession (though all men should be offended because of thee, yet will I never be offended: and again, though I should die with thee, I will never deny thee) this profession, and the resolution of his mind answerable thereto, was good and commendable: all Christians ought to be so minded, and to profess as much: but not on such a ground as he did. For he pres• med too much on his own strength. This Christ well discerned. Wherefore that he also might find out, and discern the deceitfulness of his heart, and presumption of his spirit, he was left to himself: and so he fell from his profession, ⟨p. 60⟩and denied his Lord. Self-conceit is a forerunner of Apostasy. Instance Pendleton in Queen Mary's days.
In this resolution of a Christian,1 this caveat must be observed, that it be through faith in Gods promises, and confidence in the Spirits assistance: and not in conceit of his owne strength. This is no better then presumption. Peter failed herein, Mat. 26.33, &c. This his resolution and profession (though all men should be offended because of thee, yet will I never be offended: and againe, though I should die with thee, I will never denie thee) this profession, and the resolution of his mind answerable thereto, was good and commendable: all Christians ought to be so minded, and to professe as much: but not on such a ground as he did. For he pres• med too much on his owne strength. This Christ well discerned. Wherefore that he also might finde out, and discerne the deceitfullnesse of his heart, and presumption of his spirit, he was left to himselfe: and so he fell from his profession, ⟨p. 60⟩
By this caveat added to the direction it appears how a Christian jealousy may stand with an undanted resolution. Jealousy, in regard of our own weakness: Resolution, in regard of Gods assistance.
By this caveat added to the direction it appeares how a Christian jealousie may stand with an undanted resolution. Iealousie, in regard of our owne weaknesse: Resolution, in regard of Gods assistance.
13. Set your heart on Christ and on his Gospel. Be affected therewith as David was with God and his Law: which were his Love, his Joy, his Delight; sweeter to him then honey and the honey-comb. better then silver and gold. Love is of an uniting nature: it makes the soul of him that loveth to cleave close to the object loved: as the soul of Jonathan was knit with the soul of David, (1 Sam. 18.1) so as he never renounced him, nor failed him in any strait. But if, while men outwardly profess the truth, they do not inwardly and heartily love it, it may seem just to the Lord, to send them strong delusions that they should believe a lie (as is threatened, 2 Thess. 2.11.) and so renounce the true faith.
13. Set your heart on Christ and on his Gospell. Be affected therewith as David was with God and his Law: which were his Love, his Ioy, his Delight; sweeter to him then hony and the hony-combe. better then silver and gold. Love is of an uniting nature: it makes the soule of him that loveth to cleave close to the object loved: as the soule of Jonathan was knit with the soule of David, (1 Sam. 18.1) so as he never renounced him, nor failed him in any strait. But if, while men outwardly professe the truth, they doe not inwardly and heartily love it, it may seeme just to the Lord, to send them strong delusions that they should beleeve a lie (as is threatned, 2 Thess. 2.11.) and so renounce the true faith.
14. Walk worthy of the vocation wherewith ye are called. This direction is given by the Apostle (Ephes. 4.1.) in these very words: and oft inculcated, under these and such like phrases, worthy of God who hath called you (1 Thess. 2.12.) worthy of the Lord, &c. (Col. 1.10.) In these phrases the Word importeth not any merit, or ⟨p. 61⟩condignity, but a mere meetness and congruity, as is evident by this phrase, fruits worthy of repentance (Luke 3.8.) that is (as the very same phrase is translated, Mat. 3.8.) meet for repentance. For if worthy should there imply any matter of desert, evil fruits would there be intended. For evil fruits they are which deserve repentance. Fitly is this word thus translated (Phil. 1.27.) as it becometh. Let your conversation be *as it becometh the Gospel of Christ. This worthy walking imports a blameless conversation. A man of a loose life, whose conscience checks him for living in sin, dares not venture his life, no not in Gods cause. He can have but small hope of Gods accepting him. Uprightness worketh boldness. This made Saint Paul so bold and courageous in all his trials, as he was, that he had lived in all good conscience, Acts 23.1. He therefore exhorteth Timothy (1 Tim. 1.19.) to hold faith and a good conscience. And to press this point the further, he giveth instance of some that had put away a good conscience, and concerning faith had made shipwreck. By this inference he showeth that a good conscience is as a ship: and faith as rich lading therein. If the ship be full of leaks, ship and lading are like to be lost. A bad conscience cannot hold faith in time of persecution. Holy men have ever been the stoutest Martyrs.
15. To all other means add faithful, fervent, constant prayer. When the hour of ⟨p. 62⟩Christs suffering came he went into a garden to pray. There he prays not once, but again, and again: and being in an agony he prayed more earnestly, Luke 22.44. To this the Apostle alludes (Heb. 5.7.) where he saith of Christ, that he offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard. This means he also used for Peters stability, when Satan desired to have him, that he might sift him as wheat, I have prayed for thee (saith Christ, Luke 22.32.) that thy faith fail not. So as prayer is an especial means to keep faith from failing. These things are written for our learning, that we might be incited to use the same help. Use it therefore before the trial, use it in the trial. Call upon him that is able to establish thee, and thou shalt assuredly be heard.
15. To all other meanes add faithfull, fervent, constant prayer. When the houre of ⟨p. 62⟩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 desired to have him, that he might sift him as wheat, I have prayed for thee (saith Christ, Luke 22.32.) that thy faith faile not. So as prayer is an especiall meanes to keepe faith from failing. These things are written for our learning, that wee might be incited to use the same helpe. Use it therefore before the triall, use it in the tryall. Call upon him that is able to establish thee, and thou shalt assuredly be heard.
1To that which hath been said to such as are in danger to be lost, let me add a word of exhortation to you that live at home safe and secure under the protection of the Defender of the true, ancient, Catholic, and Apostolic faith: have pity, have pity on those that are in bondage under adversaries, and persecutors of the said faith; on such in particular as are, as this Penitent not long since was, taken captive by Turks. Among other evidences of your pity afford some help to redeem them. This is one of the seven capital works of charity and mercy. The seven are these.
1To that which hath beene said to such as are in danger to be lost, let mee add a word of exhortation to you that live at home safe and secure under the protection of the Defender of the true, ancient, Catholick, and Apostolick faith: have pittie, have pitty on those that are in bondage under adversaries, and persecutors of the said faith; on such in particular as are, as this Penitent not long since was, taken captive by Turkes. Among other evidences of your pitty affoord some helpe to redeeme them. This is one of the seven capitall workes of charity and mercy. The seven are these.
1. To feed the hungry.1 2. To give drink to the thirsty. 3. To clothe the naked. 4. To entertain strangers. 5. To visit the sick. 6. To redeem captives. 7. To bury the dead.
1. To feed the hungry.1 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.
14. Walke worthy of the vocation wherewith yee are called. This direction is given by the Apostle (Ephes. 4.1.) in these very words: and oft inculcated, under these and such like phrases, worthy of God who hath called you (1 Thess. 2.12.) worthy of the Lord, &c. (Col. 1.10.) In these phrases the Word importeth not any merit, or ⟨p. 61⟩condignity, but a meere meetnesse and congruity, as is evident by this phrase, fruits worthy of repentance (Luke 3.8.) that is (as the very same phrase is translated, Mat. 3.8.) meet for repentance. For if worthy should there implie any matter of desert, evill fruits would there be intended. For evill fruits they are which deserve repentance. Fitly is this word thus translated (Phil. 1.27.) as it becommeth. Let your conversation be *as it becommeth the Gospell of Christ. This worthy walking imports a blamelesse conversation. A man of a loose life, whose conscience checks him for living in sinne, dares not venture his life, no not in Gods cause. He can have but small hope of Gods accepting him. Vprightnesse worketh boldnesse. This made Saint Paul so bold and couragious in all his trialls, as he was, that he had lived in all good conscience, Acts 23.1. He therefore exhorteth Timothy (1 Tim. 1.19.) to hold faith and a good conscience. And to presse this point the further, he giveth instance of some that had put away a good conscience, and concerning faith had made shipwracke. By this inference hee sheweth that a good conscience is as a ship: and faith as rich lading therein. If the ship be full of leakes, ship and lading are like to be lost. A bad conscience cannot hold faith in time of persecution. Holy men have ever beene the stoutest Martyrs.
