A01980:295
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.
4. The means to be used by others for recovering sinners is absolutely forbidden in these mens case. The means is prayer. The prayer of faith shall save the sick: and if he have committed sins they shall be forgiven him, James 5.15. But the Apostle, even where he prescribeth this means for obtaining pardon, excepteth the sin unto death, thus, If any man see his brother sin a sin, which is not unto death, he shall ask, and he shall give him life, for them that sin not unto death. There is a sin unto death, I do not say that he shall pray for it, 1 Joh. 5.16.
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, 1saith the Judge himself, Mat. 12.31.
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, 1saith the Judge himselfe, Mat. 12.31.
5. A fifth is Gods faithfulness in ratifying the just censure of his Church. For Christ gave to his Church in the person of Saint Peter power of binding and loosing, when he said (Mat. 16.19.) ⟨p. 77⟩I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: whatsoever thou shalt loos• on earth, shall be loosed in heaven. When therefore the Church upon due observation of an Apostates true repentance absolves him, and receives him into her communion, that Apostate may justly be accounted to be recovered, and to be brought into the state of salvation.
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.) ⟨p. 77⟩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 which now I intend to note, is example. For we read that in all ages Apostates, and that of all sorts and kinds (except before excepted) have been recovered, and received into the favour of God and his Church.
6. The last ground,1 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, 1the first man was a most notorious Apostate. Yet the Church in all ages hath taken it for grant, that he repented and was saved. It is therefore reckoned among the heresies of the Tacians, that they opposed the salvation of the first man. The promise of redemption was first made to our first Parents, Gen. 3.15. and that they believed it, may be inferred from their teaching their children to offer sacrifice, Gen. 4.3, 4.
Adam, 1the 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. •0.7, 8.) so in the Wilderness (Exod. 32.1, 2, &c.) and in the land of Canaan, under their Judges (Judges 2.17:) and under their Kings (2 King. 29.6.) Yet upon their humiliation and repentance, God received them to grace and favour.
The children of Israel in Egypt played the parts of Apostates, by the Idolatry which they committed (Ezek. •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, Solomon in ⟨p. 78⟩his old age proved an Apostate (1 King. 11.4.) yet he repented as is evident by his book styled Ecclesiastes, which the Hebrews say (as we heard before) is the book of Solomons repentance. That God was merciful in pardoning his Apostasy, appears by this promise which God made to David concerning him (2 Sam. 7.14, 15.) If he commit iniquity, I will chasten him with the rod of men, and with the strip•s of the children of men; But my mercy shall not depart from him, as I took it from Saul.
But to give instance of particulars, Salomon in ⟨p. 78⟩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 years did himself, and caused Judah to do worse then the Heathen, yet he repented and found mercy, 2 Chron. 33.2, 9, 12, 13.
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.
1The Levites that went away far from God, though they were excluded from the more excellent functions in the Temple, yet upon their repentance were admitted into the Temple, to do the inferior works thereof, Ezek. 44.10, 11, &c.
1The 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.
1Peter thrice together not without swearing and cursing denied his Master, yet his tears declare that he repented: and both the other Disciples, and also Christs manner of entertaining him afterwards, show that he was received to mercy.
1Peter 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 forsook Paul, which was a kind of Apostasy: but Pauls prayer for mercy to be showed to them (2 Tim. 4.16.) gives evidence of a possibility, yea and a probability too of their finding 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 ⟨p. 79⟩under the Roman Emperors, many renounced the Christian faith:1 and in the tumults raised by Arians, others renounced the Orthodox faith, yet the Catholic Church with a motherly affection received them again upon evidence of their repentance: as Peter was received after his weeping, being put in mind of his sin by the crowing of a Cock.
In the ten fierce and fiery persecutions of Christians ⟨p. 79⟩under the Romane Emperours, many renounced the Christian faith:1 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 showed how the Church of old had days, and places, and rites, and Ministers for admitting penitents after their Apostasy into the Church: which gives an evident demonstration of her willingness and readiness to entertain such.
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 demonstration of her willingnesse and readinesse to entertaine such.
The like might be noted of the Orthodox reformed Churches, which ever since the beginning of the Reformation have time after time received such as have turned from their Heresy,1 Idolatry, Superstition, Apostasy, or any other notorious and scandalous offence. For it is an especial branch of Christian discipline, to stop the course of repenting and returning to the faith from none.
The like might be noted of the Orthodox reformed Churches, which ever si•ce the beginning of the Reformation have time after time received such as have turned from their Heresie,1 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 Catholic Church,1 and the Orthodox Fathers of that Church had,2 to detest, and abominate, as they did, the unchristian, uncharitable, and unmerciful opinion and practise of the Novations in denying repentance to such as had once denied the Christian faith: and in refusing to admit them into the Christian Church again, though with all the testimonies ⟨p. 80⟩of penitential humiliation and contrition that they could express they desired it, and made free offer of all the satisfaction that the Church should require. Most proudly and odiously they styled themselves [Greek or Hebrew] Puritans, as if they had been forsooth the purest in the world,3 yea and they only the pure ones: whereas they are of all the most impure: denying repentance whereby sins are purged away. Their extreme severity, or rather cruelty, being directly contrary to the mind of God, our gracious and merciful Father,4 manifested in his Word by his own free and rich grace offered to penitents, by the directions given to his people to receive such, and by their constant course in entertaining such, the Catholic Church adjudged Novatus to be accounted an Heretic, and put Novatians into the Catalogue of Heretics. For bowels of mercy ought no where so to be enlarged as in the Catholic Church; that as a true mother, ⟨p. 81⟩she neither proudly insults over her children that fall, nor hardly pardons them being amended.
1. Take notice hereby of the just cause that the true Christian Catholike Church,1 and the Orthodox Fathers of that Church had,2 to detest, and abhominate, as they did, the unchristian, unchartable, and unmercifull opinion and practise of the Novations in denying repentance to such as had once denied the Christian faih: and in refusing to admit them into the Christian Church againe, though with all the testimonies
2. This makes much to the justification of this days solemnity in receiving this Penitent by a prescript order of our Church into her communion.1 Herein our Church showeth such a tender compassion to this her son that was once lost, but by Gods good providence is now found, as the Father did to the Prodigal: affording unto him the best welcome that she can. What cause hast thou, O Penitent, to bless God that thou wert borne and brought up in such a Church, wherein thou hadst at first the benefit of Baptism, to preserve thee, as Noah was preserved in the Ark, 2from the deluge of destruction: and now again a recovery by penance enjoined to thee, and performed by thee: which being heartily done, is as another plank after ship-wrack reached out unto thee, to keep thee from drowning.
2. This makes much to the justification of this daies solemnity in receiving this Penitent by a prescript order of our Church into her communion.1 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 Prodigall: 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, 2from the deluge of destruction: and now again a recovery by penance 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.
