A01980:87
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.
The two branches which in special sprout out of the body of my Text, are these.
The two branches which in speciall sprout out of the body of my Text, are these.
1. The damage of Apostasy, intimated in this word LOST, which giveth us to understand that Apostasy implungeth into perdition.
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 FOUND, which giveth us further to understand that Penitency restoreth to salvation.
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 been showed before that the HE here meant was an Apostate. He forsook the Church, and in that respect he is said to ⟨p. 23⟩be *[Greek or Hebrew] LOST: That is in the state and case of him to whom eternal destruction and damnation belongeth. His Apostasy therefore implunged him into perdition: where into all Apostates are implunged. So much is intended under this phrase 2[Greek or Hebrew] (Heb. 10.39.) a withdrawing or drawing back 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, he addeth, [Greek or Hebrew], but of Faith. We are not (saith he) of them that draw back: but of them that cleave close to the true Faith, and fast hold it. Now by adding this inference (unto perdition) to that sin of drawing back, he plainly showeth that Apostasy implungeth into perdition. In this respect that notorious Apostate Judas is, by him that well knew what was his due, styled, the son of perdition, John 17.12. Christ foreseeing that he would fall away, and prove an Apostate, in relation thereunto terms him a son of perdition, that is a man that would implunge him self into eternal destruction.
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 ⟨p. 23⟩be *〈non-Latin alphabet〉 LOST: That is in the state and case of him to whom eternall destruction and damnation belongeth. His Apostacy therefore implunged him into perdition: where into all Apostates are implunged. So much is intended under this phrase 2〈non-Latin alphabet〉 (
S. Peter in setting down this point, notes out the true ground and reason thereof in these words, Denying the Lord that bought them, they bring upon themselves swift destruction, 2 Pet. 2.1. By the Lord that bought them, he means the Lord Jesus Christ. Now to deny him is an high pitch of Apostasy: And thereby •hey bring upon themselves destruction; in that there is no salvation ⟨p. 24⟩in any other. For there is no other name under heaven given among men whereby we 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 principal reason of all.
S. Peter in setting downe this point, notes out the true ground and reason therof in these words, Denying the Lord that bought them, they bring upon thems•lves swift destruction, 2 Pet. 2.1. By the Lord that bought them, hee meanes the Lord Jesus Christ. Now to deny him is an high pitch of Apostacy: And thereby •hey bring upon themselves destruction; in that there is no salvation ⟨p. 24⟩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 only Author and giver of salvation:1 So he causeth the sweet stream of salvation to flow forth upon his body only: which is the true catholic Church. Where the Apostle saith (Eph. 5.23.) He is the Saviour of the body, he means it exclusively, of none but of those who appertain to the body, and are members thereof. In this respect the Church is fitly resembled to Noah's Ark. For as none were saved from perishing in the general deluge, but they who abode in the Ark: So can none be saved from eternal perdition, but such as remain in the true Church. Apostates therefore, by deserting the Church implunge themselves into Perdition: and remain as children of Perdition, even as persons lost, while they continue Apostates.
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:1 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.
1Hereby take notice of the wretched disposition, and woeful condition of Renegadoes: who cast themselves out of the true Church, renounce their Christian Faith, and deny the Lord who so dearly bought them. What, ⟨p. 25⟩what is then in this wide world that can countervail such a loss? Or what can stand him in any steed that is lost? Can wealth? Can honour? Can liberty? Can life it self?
1Hereby 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, ⟨p. 25⟩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?
11. The wealth of this world, which is all the wealth that can be gotten by Apostasy, may prove like Jonahs 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 Apostasy, is, as the Apostle sets it down (Heb. 10.34.) [Greek or Hebrew] a solid substance: and that [Greek or Hebrew] much better then this world can afford. For it is [Greek or Hebrew] in Heaven: it is there treasured up for us; and thereupon it is [Greek or Hebrew] enduring, that never fades away. This better, enduring substance, in Heaven, is lost by such as are themselves LOST through Apostasy.
11. 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.) 〈non-Latin alphabet〉 a solid substance: and that 〈non-Latin alphabet〉 much better then this world can affoord. For it is 〈non-Latin alphabet〉 in Heaven: it is there treasured up for us; and thereupon it is 〈non-Latin alphabet〉 enduring, that never fades away. This better, enduring substance, in Heaven, is lost by such as are themselves LOST through Apostacy.
12. The honour achieved by denying the faith may prove like Hamans promotion, which lift him fifty cubits high above ground upon a gibbet: but the honour lost by Apostasy, is ba Royal Priesthood, ca Crown, da Crown of life, ean incorruptible Crown of glory, fa Kingdom, gan heavenly Kingdom, han everlasting Kingdom. This is the honour that belongs to such as persevere in the faith; which they who renounce the faith, do forfeit.
12. The honour atchieved by denying the faith may prove like Hamans promotion, which lift him fifty cubits high above ground upon a gibbet: but the honour lost by Apostacy, is ba Royall Priesthood, ca Crowne, da Crowne of life, ean incorruptible Crowne of glory, fa Kingdome, gan heavenly Kingdome, h
13. The liberty attained by leaving the true Christian Church, may be some external, temporary freedom from prison, from chains, from galleys, from bondage and slavery under cruel men. But the liberty lost thereby, is that ⟨p. 26⟩divine, and iglorious liberty of the Sons of God, kwherewith Christ hath made them free: which is a freedom from the wrath of God, the curse of Law, the dominion of sin, the tyranny of Satan, and eternal damnation. Is the rage of man more to be feared then the wrath of God? chains of iron more then the bonds of the law? Bondage under Turks more then slavery under Satan, whose work which he enjoins is villainy; whose wages, which he gives is damnation? are blows and stripes on the body,4 more then galls and wounds of conscience? The anguish of a tormenting conscience is much more intolerable then of scourges, whips, bastinadoes, strappadoes, racks, or any torturing instruments on the body. There needs no other Accuser of an Apostate then his own conscience: no other Witness to convince him: no other Adversary to aggravate his crime: no other Jewry to find him guilty: no other Judge to condemn him: no other hangman to execute his doom upon him. There needs no other to work his woe, then his own conscience. Instance all these in that great Apostate Judas.
13. The liberty attained by leaving the true Christian Chur•h, may be some externall, temporary freedome from prison, from chaines, from gallies, from bondage and slaverie under cruell men. But the liberty lost thereby, is that ⟨p. 26⟩divine, and iglorious liberty of the Sonnes of God, k
Who accused Judas, or brought in the bill of indictment against him? Did any of his fellow Disciples? No: none but his own conscience.
Who accused Iud•s, or brought in the bill of inditement against him? Did any of his fellow Disciples? No: none but his owne conscience.
Who did bear witness against him? Did any of the Priests of whom he received money to betray his Lord, or any of their officers who ⟨p. 27⟩saw him accomplish his treason with a kiss? No: none but his own conscience.
Who did beare witnesse against him? Did any of the Priests of whom he received money to betray his Lord, or any of their officers who ⟨p. 27⟩saw him accomplish his treason with a kisse? No: none but his owne conscience.
Who aggravated his crime? Did Nicodemus, or any of the Lawyers that believed in Christ? No: none but his own conscience.
Who aggravated his crime? Did Nicodemus, or any of the Lawyers that beleeved in Christ? No: none but his owne conscience.
Who found him guilty? Did any of the common people, who followed Christ from place to place, and received sundry kindnesses from him? No: none but his own conscience.
Who found him guilty? Did any of the common people, who followed Christ from place to place, and r•ceived sundry kindnesses from him? No: none but his owne conscience.
