no eye pitied thee it was I spread my skirt over thee and washed thee from thy filthinesse and entered into a Covenant with thee It was of his free grace to predestinate thee to life and therefore be humble and give him the glory of his free-grace Thirdly as it is your duty to rejoyce and to be humble so also to be thankfull that God should looke upon you and predestinate you to life When hee passes by so many on the right hand and the left as the Scripture expression is There is but a remnant according to the election of grace Rom. 11.5 And that I should be one of them would the soule say such a vild and sinfull wretched creature as I Was there ever the like love was there ever the like mercy May not Heaven and Earth stand amazed at it Oh! what shall I doe to be thankfull enough to this God oh you know your Interest is in Christ studie prayses and thankfulnesse not a verball thankfulnesse but a reall thankfulnesse shew it by your obedience by your holy conversation by your walking sutable to your place as in 1. Pet. 2 9. Yee are a chosen Generation a Royall Priesthood a holy Nation a peculiar people that yee should shew forth the vertues of him which hath called you out of darknesse unto his marvellous light so should Christians walke according to their place that God may be glorified by their holy conversation God hath chosen the Saints to be holy and called them to holinesse and commanded them be yee holy for I am holy and therefore the Saints should studie holinesse and shew their thankfulnesse in a holy obedience 5. Use If God hath of old ordained some to condemnation then hence bee you exhorted as you would be glad to know you are none of them to give all diligence to make your calling and election sure 2 Pet 1.10 Not but that it is sure in respect of God but the meaning is to use all meanes to make it sure to our soules and Consciences But it may bee you will say why should I use the meanes if God have decreed I shall be saved I shall if hee have decreed that I shall perish I shall doe I what I can and use what meanes I can I answer What hast thou to doe to pry into Gods secret Counsell concerning thy election though God hath decreed to passe by some yet hee does not name thee for one but have appointed the use of the meanes and call upon thee to make thy election sure so that it is thy duty to use the meanes and leave secres things to God for God hath appointed how long every man shall live and they cannot passe that time that God hath appointed them Iob 14.5 He hath see his bounds that hee can not passe but withall as hee hath appointed how long everyone should live so he hath appointed the use of the meanes for the preservation and maintenance of life to such a time as to dwell in houses weare cloathes eat and drinke will any man say God hath appointed my time and I shall live that time whether I use the meanes or no no surely but will use the meanes God hath appointed so God hath appointed the use of I meanes for the attaining the Knowledge of our election Would wee make it ture then we must use the meanes 6. Vse I might use many motives to put you upon the use of the meanes I intend to speake but of one or two First consider there is a possibility of making thy Calling and Election sure Why should the Apostle exhort to it if it were not possible 2 Cor. 13.5 Examine your selves faith the Apostle whether you bee in the Faith prove your selves know you not your owne selves Iesus Christ is in you except yee bee Reprobates Why should the Apostle exhort to try prove and examine our selves if it were not possible to know that our Calling and Election is sure Secondly consider thou canst have no comfort in the neglect of the use of the meanes but rather terrour because thy perseveting in the neglect of the use of the meanes will rather evidence to thee that thou art not Elected for you see Rom. 8.30 Those he Predestinated hee called that is those that God predestinated to life hee calls in his due time and therefore wee must looke for a call or not looke to come into the Kingdome of Heaven doth God let thee sit still in securitie in thy carnall condition under the meanes many a hard heart have been softned and many a blind mind inlightned many a unbeleeving soule have got faith in Christ in the use of meanes and thou art a hard-hearted Sinner still hast a blind mind still lie in unbeliefe still lye frozen in the dregs of securitie I tell thee if thou goest on and die in this condition thou must bee sure to perish for thy persevering in this estate is a signe that God did not decree to save thee It will appeare if thou compare Acts 15.38 with Iohn 10.26 in Acts. 13.58 So many as were ordained to Eternall life beleeved thus That whom God did Predestinate to eternall life hee did predestinate to faith to beleeve in Christ And therefore in time the Lord either sends the meanes to them or them to the meanes and calls them and workes Faith in them and on the contrary when the Word proves a hardening a condemning letter to the hearers when it is not a word of Faith to them It is a signe that God did not Predestinate them to life for in the other text of Scripture John 10.16 Yee beleeve not saith Christ because yee are not of my Sheepe this is the Reason they were none of Christs sheepe and therefore could not beleeve And therefore take heed of neglecting the use of the meanes and rocking thy selfe asleepe with this If God have decreed I shall be saved I shall I tell you many have stumbled and fallen upon his Rocke and so mayest thou if the Lord bee not mercifull to thee Mee thinkes this should make such tremble as are in the state of unbeleefe and impenitencie and hard-heartednesse under the meanes how shouldest thou tremble ever when thou seest any of thy Companions brought in to Iesus Christ such a fellow Drunkard such a fellow Sweater such a vild wretch the Lord brought home and I am yet lefe in sinne I am yet uncalled unjustified unsanctified and yet I must bee called or hee damned for tall those that God predestinates to life hee calls them in his due time I mee thinks I feare God hath not predestinated mee to life that hee lets mee alone in sinne oh Brethren that you would consider of these things thou that art a husband and looke upon thy wife that is godly and thou act ungodly still With what sad thoughts may'st thou thinke of this Oh! God hath called my wife and manifested his love to her shee hath left her former sinnes and she walks close with God but I am uncalled still and I goe on in the wayes of sinne still Oh! had God intended good to mee surely he would call mee and give mee a new heart and with the like sad â—â—â—â—ghts may ungodly Wives looke upon their godly Husbands And ungodly companions who it may be have many a time scoffed and jeered at others of their companions because they have left their former sinnes and walke more close with God out oh they might looke upon them with weeping eyes it they would consider this that those that God predestinates to life them hee calls and them he justifies them hee gives faith too As many as were ordained to eternall life beleeved and yet he hath to this day let them alone in their sinnes to goe on after the hardnesse of their hearts as if the Lord should say to them as to Ephraim Hosea 4.17 He is joyned to Idols let him alone let them goe on in their sinnes and perish in their sinnes if they will die ungodly men and women Consider of this They could not but mourne and lament their conditions and therefore let this Doctrine be rather an incouragement to put you on to give all diligence to make your calling and election sure then a ground of presumption or despaire FINIS
THE DOOME OF HERETIQUES OR A discovery of subtle Foxes who were tyed tayle to tayle and crept into the Church to doe mischiefe As it was delivered in a Sermon at Wickham-Market in Suffolke upon the Fast day being the 26 of May. 1647. By Zeph Smyth Minister of Gods Word Take we the Foxes the little Foxes which destroy the vines for our vines have small grapes Cant. 2.15 For there are certaine men crept in which before were of old ordained to this condemnation ungodly men they are which turne the grace of God into wantonnesse and deny God the only Lord and the Lord Iesus Christ Jude ver 4. Imprimatur Ia Cranford August 22. 1648. LONDON Printed for Iohn Rothwell at the Sunne and Fountaine in Pauls churchyard MDCXLVIII To the READER IT shall not need to seeme strange to us if the truth meet with opposition nothing happens in this kind but what the Apostle did long ago foretell That in the last days should come perillous times 2 Tim. 3.1 The times are perillous when the truth is opposed as verse the eighth the Father of errour and lyes and his Ministers also transforme themselves into Angels of Light that craftily they might undermine the truth and exalt errour Blessed is he that now keepeth his garments â—ut woe be to them that God out of a just judgement gives up to strong delusions to beleeve lyes that they might be damned which beleeve not the truth 2 Thes 2.11 because they received not the truth in the love of it It is not unknowne to many what opposition this ensuing Sermon met withall at the preaching of it some scoffed and the Sermon being ended a company which were at the High Constables house of the said Towne in the Sermon time came into the Congregation who with some others that heard the Sermon which belong to them made a disturbance in the Congregation calling the doctrine which was there delivered a doctrine of devils the said High Constable also with divers others in the Towne as I was credibly informed did scoffe at this doctrine saying it was not fit to be preached and threatned it should be contradicted in print and have ever since endeavoured to make the Author odious by inventing falshoods slanders and charging him with scandals falsly but to passe by this what was then opposed is now made publique that â—s I have peace of conscience in that I then delivered so also all Orthodox Ministers and people that shall peruse it may judge whether it be conâ—â—ary to Scripture or the judgement of the learned as Calvin Ursinus â—ucanus Peter Martyr Perkins with divers others whose labours the Lord hath abundantly blessed and made advantagious to the Church I calling to mind how duty binds me and the Oath of God lyes upon me to defend the truth against heresies and schismes and that I ought not to be ashamed of the Gospell of Christ for it is the power of God to salvation Rom. 1.16 have adventured to owne my doctrine in a more publique place then Wickham-market Pulpit beeng fully assured that though men and devils should oppose the truth what they can yet at the length truth shall prevaile in the interim it is good to pray and wait It much behooves the Saints now so many of them as remaine stedfast and established in the faith which have not yet attained to this learning neither have knowne these depths of Satan to hold fast that which they have already Rev. 2.24 25. and to mourn for the sins of the times Did rivers of water run down Davids eyes because men kept not Gods laws Ps 119.136 and shall not we grieve to heare men deny the law and say it ought not to be preached Did David grieve because the wicked kept not Gods word Ps 119.158 and shall not we grieve to heare men deny the Scripture to be the word of God and say it repents them they have fasted and prayed and mourned so much for their sins how little doe these men and women consider that though a Christian should be out of all duty in respect of dependance yet they should be in al duty in respect of performance Our differences are not meerly about things circumstantiall but substantiall and the effects are very sad they tend to the devouring of one another to the making Religion odious to the world they keep off people from comming in to Iesus Christ they either discourage weak Christians or pervert them they hinder Christian communion and comfortable society one with another in stead of fasting and praying and mourning and seeking of God together and edifying one another in their most holy faith there are contentions strifes janglings hatred and is not this cause of mourning yea is not this one thing that provokes God to be at a controversie with us As if he should say to us as he did once to the Iewes Shall I not visit for these things In the day of the Lords wrath it is better to be found mourners in Sion then sinners in Sion therefore now should be the Saints praying time and morning-time even to give the Lord no rest untill he compose our differences and bring order out of our confusions Who alone is able to do it and without he do it none else can neither King nor Parliament nor Armies it is he must reconcile his people to himselfe and one to another The Lord is my witnesse that I have not put forth this Sermon out of bitternesse of spirit against them that differ from me or out of desire of applause having nothing to beast of my own except it be of my nothingnesse but to let the world judge of that doctrine which people were so much taken off from by the opposite party It is possible the lines may be offensive to many partly because the matter comes abroad in a plaine dresse and partly because it is so contradictory to mens fantasies to which I answer if God in his word cannot please all I must not looke to doe it I desire the Reader first to read and then judge if it may tell any a story of heaven it satisfies him who is yours in Christ Iesus Ze Smyth A Discoverie of the Churches Danger by seeming Friends Jude 4. For there are certaine men crept in which before were of old ordained to this Gondemnation ungodly men they are which turne the grace of God into wantonnesse and deny God the onely Lord and the Lord Jesus Christ THe Apostle Saint Iude in this Epistle gives the saints warning to take heed of seducers Such were crept into the Church as would delude them unawares who would not onely deny the truth themselves and turne the grace of God into wantonnesse but they would doe what in them lay to seduce others as it hath alwayes been the practice of heretiques when they have once ingaged themselves in the service of building up the kingdome of Satan by denying the truth and hearkening unto Satans lyes and delusions
did beleeve sometimes in Scripture faith is put for doctrine as 1 Tim 4.1 Many shall depart from the faith that is the doctrine of the faith for many in Saint Judes time forsook those wholsome truths that the Apostles had taught them and turned to fables and made the doctrine of Christ a doctrine of liberty of which sort of persons the Apostle describes at large in this Epistle and this is the duty the Apostle exhorts the saints to in the text to contend for the truth and stand up in the defence of it in such evill and backsliding dayes as those were And the ground and reason why the saints should contend for the maintenance of the faith once given to the Saints is layd downe in my Text For there are certain men crept in unawares which before were ordained to this condemnation by this time you may perceive who the Apostles meanes in the Text Heretiques and they are described by these five things First by their number There are certain men crept in not one or two but many Mat. 24.5 Many will come in my name saying I am Christ and shall deceive many and therefore the danger is the greater Secondly By their place They are in the Church therfore saith the Apostle They are crept in amongst the saints and in this regard the danger is the greater if the enemies have once invaded a land that land is in the more danger it concernes the inhabitants to looke about them if the fire be kindled in the thatch of the house it concernes all within the house to make haste to quench it so when seducers are in the Church it concerne all the saints to contend for the truth and to keep their garments Thirdly they are described by their subtilty They are crept in they do not come in the honest plain simple way but by craftes and subtilties and therfore there is the more danger If you have them that are crafty and subtill about you you will where ever you see them looke to your selves truly it were good the saints would be as carefull for their soules there are crafty subtill people abroad therefore saith the Apostle Ephes 4.14 be no more children wavering and carried about with every winde of doctrine by the deceit of men and with craftinesse whereby they lye in wait to deceive it were good the saints where ever they see them would look to Gods word and take heed of them Fourthly They are described by their condition They were of old ordained to condemnation Fiftly By their practises They are ungodly Secondly They turne the grace of God into wantonnesse Thirdly They deny God and the Lord Jesus Christ From the description of the persons by their number Certaine and their place In the Church they are crept in amongst the Saints and are accounted saints I may safely gather this point of doctrine That all are not true Saints that externally seeme to be saints my method in handling of the doctrine shall God assisting be First to prove it Secondly to make application For the confirmation of the point I shall endeavour to make it appear to be a truth that all are not saints that externally seeme to be such both amongst teachers and hearers first amongst teachers all those teachers that externally seeme to be holy and sincere are not so the proof see in Iohn 6.70 Have not I saith Christ chosen twelve of you and one of you is a devill now he spake this of Judas saith the Text yet Iudas it is like was very exact to outward appearance he could pray and preach worke miracles cast out devills insomuch as when our Saviour Christ said one of you shall betray mee they did all suspect themselves rather then Iudas one sais is it I and another is it I implying that Iudas did walke so exactly that he was not suspected and further see Mat. 7.15 Beware saith Christ of false prophets which come to you in sheeps clothing but are inwardly ravening wolves they externally seeme holy and sincere but the inside is naught it is not all that come in the name of Christ that are the true ministers of Christ for seducers come in the name of Christ Mat. 24.5 Many shall come in my name saying I am Christ and deceive many they deceive many yea if it were possible the very elect and yet come in the name of Christ yea Satans Ministers will come in the name of Christ and under the notion of holinesse 26 or 11.13 such false Apostles are deceitfull workers and transforme themselves into the Apostles of Jesus Christ I pray marke the false Apostles put on the shape of the true ones and I pray who are these false Apostles Satans ministers as appeares in the next verse no marvel for Satan himselfe is transformed into an angell of light and therefore no marvell if his ministers transforme themselves they are satans ministers and yet looked upon as holy men so you shall finde 2 Tim. 3. such Chaplains as creep into houses and lead simple woemen captive such as were proud covetous covenant violaters and what not yet they had a forme of godlinesse so that you may see it is very plaine that all such teachers as seeme to be saints are not true saints Secondly as amongst teachers so amongst heaters all are not true saints that seeme to be so They went out from us but they were not of us saith the Apostle 1 Ioh 2.19 they seemed to be saints a great while but were hypocrites we read of the stony ground Mat. 13.20 that it had a shew of corne the seed sprung up but came to nothing yet the stony heaters went far they did not onely heare the word but receive it with joy they were glorious professors and who would not but have taken such for saints as did heare read fast pray make such a glorious profession ay but a winter of affliction and persecution discovered them to be hypocrites when a persecution came because of the word they were offended all are not true saints that externally seem saints Vse Is for admonition to the people of God take heed of them amongst your selves al that put on a visard of Saints are not true saints there are many teachers many professors speake of God with their tongues and deny him with their lives Tit. 1.16 they professe they know God but in workes deny him and are abominable and to every good worke a reprobate you know how corrupt those heritiques were 2 Tim. 3. and yet they had a forme of godlinesse if those amongst the saints be such the saints had need take heed of them for the Church is in great danger by reason of such Christ was betrayed by a Judas one of his twelve Apostles the Church is in danger of being undermined by false brethren Gal. 2 4. we read of false brethren who crept into the Church to spie out their liberty and to bring them into bondage there were some crept into the Church to
undermine the Church and the Church is never worse undermined then by such a forraigne enemy is dangerous but a domesticke is more dangerous when a mans enemie are in his family that man is in danger so when the Churches enemies are among themselves under the vizard of saints that is when men under pretence of setting up truth undermine truth under a pretence of holinesse undermine holinesse under pretence of religion undermine religion then the Church must needs be in great danger Act. 20.29 30. I know saith the Apostle after my departure shall grievous wolves enter in amongst you yea men amongst your selves shall arise speaking perverse things to draw disciples after them I pray marke amongst your selves the saints had need take heed of those amongst themselves Obj. If the Church be in such danger by reason of such Why doth God permit them in the Church Ans For the good of the Church First That such as are approved may be knowne 1 Cor. 11.19 There must be heresies that such as are approved may be knowne when hereticks who are accounted saints a long time goe about to undermine religion by broaching corrupt doctrine you shall soone see such as wanted sound hearts such as never received the truth in the love of it imbrace corrupt doctrine yea it may be Arianisme Arminianisme Pelagianisme Familisme and what not I tell you these are accounted precious truths amongst many hereticks in these dayes and God permits it that sound hearted Christians might bee discovered from those that are not so Secondly God permits such in the Church that the scriptures might be fulfilled Christ is a preclous stone to some and a stone of stumbling unto others 1 Pet. 2.7 8. It was ordained saith the Apostle that some should stumble at Iesus Christ and the lying signes and wonders and strange opinions of hereticks on the one side and their hypocrisies cause many to stumble at Jesus Christ and thus they fulfill the scriptures to their owne destruction Thirdly God permits it that sound Christians might looke to their owne hearts when our Saviour Christ said to his disciples One of you shall betray me every one was ready to begin at home Is it I Lord and Peter said Is it I So when the saints heare many amongst themselves in the Church seeme to be godly and yet are not many Judases many stony hearers many false brethren many that have knowledg and gifts and parts that are naught as Mat. 7.22 Many will in that day say Lord Have we not in thy name prophecyed and in thy name cast out devils and yet Jesus Christ will say depart I never knew you this will put Christians on to enquiry Is it I Oh I pray God it may not be I. And thus God permits it that sound Christians might look to their hearts Pro. 4.23 2 Vse Is for information It informes us that a bare profession is not enough to make a man a true Christian a man may be a glorious professor of religion and yet be damned as well as Judas yet it is very strange to see how people doe deceive themselves with this what sayes one I was baptized I keep my Church and pay every man his owne and we live under the Ordinances and can cry the Temple of the Lord as Ier. 7. But let me tell thee thou mayest doe all this and more too and yet be damned those in Mat. that prayed preached cast out devills wrought miracles in the name of Christ went further then thus and yet Jesus Christ will say to them Depart I know you not Iudas went further then thus and yet a damned wretch therefore take heed ye rest not in this I was baptized and I am a professor I keep my Church and pay every man his owne many a man hath gone further then so and yet been damned Abah was humbled and Herod heard Iohn Baptist gladly Nay saith our Saviour Luk. 13.24 Many shall seeke to enter in and shall not be able there may be many in hell that it may be have prayed oftener then thou been more exact in performing of family duties then thou hast beene that have tooke more paines in the wayes of God then thou hast done and yet have been damned and therefore take heed of resting in a bare profession of religion 3. Vse Exhortation Let us hence be exhorted To make sure we be none of those that are in the Church and yet are not of the Church we heare of some that seem to be saints and yet are none of many that have knowledge and parts and make a glorious profession and yet may be damned let it be our care to make sure we be none of them for their condition is worse then the condition of others for upon them shall these Scriptures be fulfilled he that increaseth knowledge increaseth sorrow how doth he increase sorrow by not practising what he knew for it had beene better never to have knowne the way of God then after to turne from the holy Commandement 2 Pet. 2.21 Obj. But if it be so how shall I know I am none of these persons you speake of who seem to be saints and yet are not and by what rule should I judge another man to be a true childe of God Ans First Examine the foundation thou hast built upon a true beleever builds upon Christ the Rocke and therefore the gates of hell shall not prevaile against him there are a great many build upon their duties and profession and not upon Christ some upon their sweet conceits and fancied comforts in Christ but not upon Christ indeed but canst thou say thou dost truly beleeve in Jesus Christ that thou hast such a faith as was not of thine owne fancying but wrought by the mighty operation of the Holy Ghost Col. 2.11 such a faith as purifies the heart Act. 15.9 as workes by love Gal. 5.6 as is fruitfull in good workes James 2.26 Tit. 3.8 this is a good signe that thou art a true saint Secondly If thy heart be upright that is another good evidence if thy care be to approve thy heart to God rather then to the world thy conscience can witnesse as in the presence of God to thee that thou desirest that God might see thy heart upright rather then man should thinke it is upright and thou canst say with David Psal 139. Examine my reines and my heart and see if there be any way of wickednesse in me then this is another good signe thou art a true saint Thirdly Dost thou hold such sound principles as faints should do as the Apostle exhorts the saints in this Epistle To contend for the truth so do you stand up in defence of the truth against hereticks and heresies and do you lead such lives as faints should do viz. to live holily righteously and soberly Tit. 2.11 And canst thou say so far as thou knowest thine owne heart thou art at Gods command to goe when he bids thee go and come when he bids
thee come these are good evidences thou art a true saint Secondly There are some notes of tryall whereby thou mayest perswade thy selfe concerning another that he or she is a true saint First when thou feest they are as carefull to walke close with God in a generall and particular calling at home as well as abroad many are zealous abroad amongst such as will observe them who but they for religion but if you follow these men home then 〈◊〉 may be yee shall see they neither regard body nor soule are faithfull neither in the duties of their generall calling nor particular neither truly if it be so that man or womans heart is very suspicious Secondly A gracious man is an humble man That soul that God makes his residence withall is an humble soule I dwell with the humble saith the Lord Jsa 57.15 and I will looke to him that is poore and of a contrite spirit Isa 66.2 When we see a soule walke humbly with God Mich. 6.8 this may give good evidence to others that such a one is godly and on the contrary it makes such suspicious as are proud self-conceited esteeme well of themselves and are ready to scorne others Thirdly When we see men and women established in the truth this gives good evidence unto others of their uprightnesse as saith the Apostle Col. 2 7. Rooted and built up in him and established in the faith not like the wandring stars Iude 13. which runne from one errour to another untill they have lost all truth but fixed staires established in the truth stedfast unmoveable and abundant in the worke of the Lord. When wee see them so established as nothing can remove them but with Paul are willing to be bound and to dye for the Lord Jesus this man gives good evidence of an upright heart it is the expression of Salomon Pro. 14.15 The foole beleeveth every thing but the prudent man will consider his goings Fourthly A man gives others good testimony of his uprightnesse when he takes reproofes well Give admonition to the wise and he will be wiser saith the wise man Prov. 9.9 When reproofe is to him as Jewels of gold and he ready to say blessed be God for this reproof as David who said to Abigall Blessed be thou of the Lord who met me to keep my hand from shedding of blood and in another place Let the righteous smite me for it is a benefit it is the property of a godly man to take reproofes well and on the contrary when a man hates him that reproves in the gate Amos 5.10 and counts him that reproves an enemy and ready to say Why doth he reprove me Is he not as bad himself and I could have charged him with as much as he charged me and I know as much by him as he doth by me these expressions savour of a bad heart Fifthly A man gives others good evidence of his uprightnesse when he is not a respector of persons but loves the meanest saint that beares the Image of God as well as the richest my meaning is not that a godly man should not give that civill respect to every one that their place calls for Honour to whom honour belongs but that I minde you of is that where there is true grace there will be a true love and respect to those saints that go in gray coats ay and thred-bare coats too such as go out to their day labour such as live in a poor cottage as well as those that are arrayed in silkes and sattins and live in stately houses there is many a man loves so much as they see of the fashion in another and so much as they see of their opinions in another but the godly love whatsoever they see of God in another Hereby saith our Saviour shall all men know ye are my disciples if yee love one another Iohn 13.35 The saints love the Image of Christ wheresoever it is So that yee see beloved that though all that externally seeme to be saints are not yet there is a possibility for a man to know himselfe to be a true saint and to be perswaded that another is a true saint Wee come in the next place to that which followeth and here I might insist upon their coming into the Church which is subtily They creep in unawares but I intend not to speake of that now but to come to the point of doctrine which arises from their condition Which were of old ordained to condemnation for having the doctrine of Reprobation held forth in the Text I shall insist upon that and handle it somewhat more generall then as it concernes the persons spoken of in the Text the doctrine therefore is this That God did of old ordaine some unto condemnation And because it is a doctrine not often insisted upon and at this time is denyed I intend to prove it from Scripture Secondly To give you the reason Thirdly Answer objections Fourthly Make application But before I come to the proofe of the doctrine it is very necessary that I should shew you what Reprobation is Predestination hath two parts Election and Reprobation for it is Gods eternall and unchangeable decree to save some of the lost race of Adam by Jesus Christ and to passe by others leaving them under sinne in a state of condemnation as they were lest in Adam without any possibility of mercy so that Reprobation is Gods eternall and unchangeable decree to passe by some of the Iost race of Adam leaving them in that condition they were lost in Adam without any possibility of recovering for ever First It is Gods decree you have the proofe in the Text They were of old ordained to Condemnation so 1 Peter 2.8 To which they were ordained it was ordained that they should stumble at Christ Secondly To passe by some Rom. 9.11 12 13. For the Children not being yet borne neither having done any good or evill that the purpose of God according to Election might stand not of workes but of him that calleth it was said too here The elder shall serve the younger as it is written Iacob have I loved Esau have I hated here we see plainly God chose some and passed by others not for foreseene works and merits for God saw nothing in Iacob that deserved his love more then he saw in Esau but he chose some and rejected others because it so pleased him therefore saith the Apostle That the purpose of God might stand so that it is plaine that it was Gods purpose to passe by some of the lost race of Adam Thirdly They are left without any possibility of recovering for ever because Gods decree to leave them under sinne and condemdation cannot be altered Psal 33.11 the counsel of the Lord shal stand for evermore his purpose is unchangeable yea it is as impossible for the Reprobate to be saved as it is for God to change and alter his purpose so that though Christs death was sufficient in it selfe to ransome not onely
a world but many thousands of worlds yet it was never intended by the Father in giving of his sonne to dye or by the Sonne in laying downe his life that the Reprobate should be saved or that Christs derth should frustrate Gods decree and therefore see how ineffectuall all the Ordinances of God are to the Reprobate the Lord hath ordained that by the foolishnesse of preaching he will save them that beleeve but the Word is a condemning letter to the Reprobate the savour of death unto death it makes their hearts far I pray see Iob. 12.37 38 39. Though he did many miracles before them yet they beleeved not that the saying of Isaias might be fulfilled Lord who hath beleeved our report they did not beleeve for Isaias saith who hath beleeved there are some are come under Gods decree and come under such scriptures so as they cannot beleeve they could not beleeve why so they were come under this saying of Isaias so that they could not there are some shall fulfill these Scriptures to their greater destruction and therefore in the 39. verse they could not beleeve for Isaias saith He hath blinded their eyes and hardeneth their hearts I pray marke they could not because Isaias saith now if you demand how God hardens their hearts and blindes their mindes I answer By punishing sinne with sinne giving them up to the hardnes of their hearts and blindnes of their mindes leaving them to themselves to go on in the way to destruction Next the causes of Reprobation are these the efficient moveing cause is Gods good will and pleasure to leave the sinner in that miserable estate into which he is fallen in Adam Mat. 11.26 Thou dost hide these things from the wise and understanding why for because it is his good will and pleasure so Rom. 9.18 He hath mercy on whom he will and whom he will he hardeneth and verse 21. hath not the Potter power of the clay to make of the same lumpe one vessell to honour and another to dishonour are we not all in the hands of God as the clay is in the hands of the Potter may the Potter of the same piece of clay make one vessell for honour and another for dishonour and may not the Lord if he please therefore saith the Apostle in verse 22. What if God will shew his wrath so that the efficient cause is the good pleasure of his will Secondly The finall cause is the eternall glory of Gods Justice Prov. 16.4 He hath created all things for his glory and the wicked for the day of wrath for in inflicting eternall punishment upon the Reprobate he doth to eternity shew his severity against and hatred of sin And so I come in the next place to the proofe of the doctrine That God did of old ordaine some to condemnation it appeares a truth in the text so in Iohn 17.12 Of all that thou hast given me have I lost none but the child of perdition that the Scripture might be fulfilled I pray marke Iudases destruction was ordained God had decreed it from eternity so why did those stumble at Christ 1 Pet. 2.8 it was ordained they should doe so in Isa 30.33 Tophet is prepared of old it was ordained of old that some should perish for in Mat. 25. he shall say to them on his left hand Go ye cursed into everlasting fire prepared for you Gods wrath is a prepared wrath it is prepared for the wicked now if wrath were prepared of old then the wicked who are the vessels of wrath were ordained to it of old therefore saith Iob The wicked are kept unto the day of destruction they shall be brought forth in the day of wrath Job 21.30 But here ariseth an Objection If God did ordaine men to condemnation he is the Author of it but God did ordaine some to condemnation ergo he is the Author of it Ans Although condemnation be of God foreseene and ordained yet none are condemned because God did foresee and appoint it but because the Reprobates themselves do such actions as procure damnation and so by their wicked actions they bring to passe the eternall counsell of God concerning their damnation Hosea 9.13 Oh Israel thou hast destroyed thy selfe but in me is thy helpe as if the Lord should have said art thou destroyed thou mayest thanke thy selfe for it thou mayest say here is the effect of sin this misery and woe and damnation my sinne brings upon me God at the first made man righteous but he sought out many inventions Eccles 7.31 I pray observe man sought out so that it is men use such meanes as procure their condemnation they are causes of their owne ruine Ay but you will say God did did decree those actions as well as their destruction for those Actions for the Text saith God did ordaine that the wicked should stumble at Christ and he being the author not onely of the punishment but of the sinne also he is the Author of condemnation Ans We must make a distinction betweene sinne it selfe and the permission thereof it is one thing to be the author of sinne and another thing to permit sinne for as God did decree to passe by some of the lost race of Adam he did also decree to permit them to use such meanes as should bring to passe his decree so that Adams will was not forced by any violence of Gods purpose compelling him to consent but he of a voluntary free-will left God and hearkened to the devill so that it is true God did decree the permission of those actions and they in doing of those actions bring to passe Gods decree concerning their damnation and thus their destruction is of themselves Obj. But you will say God could have prevented those actions that procure our damnation if he would Ans First God was not bound to prevent it he was no more bound to keep Adam in the estate of innocency then he was bound to create him and set him in that estate Secondly After he had destroyed himselfe God was not bound to save him no more then he was bound to create him and therefore it is no lesse then blasphemy to say God is the Author of sin and condemnation because he permits sin and destroyes the creature for sinne when he is not bound to prevent it and it stands with his Justice to punish it Againe we must take notice that it is one thing to be the author of an action and another thing to be the Author of the evill of that action it is true God did decree that such actions should come to passe viz. that he would permit Adams fall and all other wicked actions but God is not the Author of the evill of those actions but the evill of these actions is from our selves and the misery that followes we bring upon our selves according to the Scripture expression Thou hast destroyed thy self Hosea 9.13 and man suffers for his sinne Lam. 3.39 Thus God did ordaine some
to condemnation he did decree likewise to permit them to destroy themselves as did those who stumbled at Christ 1 Pe. 2.8 though God did ordaine Cain and Pharaoh and Judas to condemnation yet through their sinnes they bring to passe Gods purpose sain his envy murther cruelty and desperation this brought his ruine and destruction and Pharaoh by his contempt of God cruelty to his people obstinacy and hardnesse of heart wrought out his ruine so Iudas his covetousnesse treachery treason to his Lord and Master Jesus Christ desperation procured his ruine so hereticks by their pride vaine glory selfe-conceitednesse wickednesse deceiving and being deceived they ruine themselves and thus they themselves bring to passe Gods purpose Reason of the doctrine is That he might magnifie the glory of his justice as well as the glory of his mercy the glory of his justice in inflicting punishments upon the vessells of wrath and the glory of his mercy in saving his people he hath created all things for his owne glory and the wicked for the day of wrath Prov. 16.4 For as the godly shall for ever set forth the glory of his mercy so the wicked shall for ever set forth the glory of his justice We come in the next place to answer objections May some say If God hath ordained some to condemnation how shall we know who they bee or how many there be of them Ans Secret things belong to God but things revealed to us and our children Deut. 29.29 We have nothing to do to pry into Gods secrets as whether so many of a hundred or so many of a thousand shall be saved and the rest damned or whether this man or that woman be an elect vessell or a reprobate that is onely knowne unto God the foundation of God standeth sure and hath his seale the Lord knowes who are his and the Lord knowes who are not his but we know not neither is it necessary that we should know thus much we may know that God hath elected some and rejected others for this he hath revealed in his word and that the number he hath elected is but a remnant in comparison of the rest of the world as in Rom. 11.5 There is but a remnant according to the election of grace but how many in a towne or a kingdome no man can determine it is not for the minister to say so many in my parish are reprobates for the housholder to say so many in my family such a sonne or such a daughter or such a servant is a reprobate we know not but God may let the day of his power come upon them and bring them in to Jesus Christ it is not for a particular man to determine concerning himselfe he is a reprobate he knowes not but that God may shew mercy to him therefore we have nothing to do to be so curious as to pry into Gods secret counsell Object This doctrine of reprobation is not fit to be preached because it is the next way to make people despaire Ans First It is a part of Gods counsel and therefore ought to be preached how can a Minister with Paul Act. 20. say I have not ceased to make known to you the whole counsell of God if they do not with Paul teach the doctrine of Reprobation Secondly It is the doctrine of Christ Mat. 20.16 Many are called but few are chosen the doctrine of Paul Rom. 9 10 11. Chapters in all three chapters how doth the Apostle insist upon Election and Reprobation and Saint Iude in the Text Peter 1 Epistle 2.8 did Christ live now and the Apostles these men would tell them too their doctrine were not fit to be preached Thirdly When a fundamentall truth comes to be questioned the question is Whether because some suck poyson where they might suck honey by stumbling at religion whether the truth should not be preached seeing by the same rule we may say Christ is a stone of stumbling unto some therefore Christ is not to be preached though the wicked by reason of the corruption in their hearts suck poyson from this doctrine yet the fault is not in the doctrine but in their wicked hearts for the doctrine is rather a doctrine they might suck honey from if they would from hence give all diligence to make their calling and clection sure But to this doctrine the Pelagians are adversaries also for they deny the doctrine of Reprobation and affirme that Christ dyed for all without exception alledging that text in 1 Ioh. 2.1 He is a propitiation for our sins and not for ours only but also for the sinnes of the whole world For answer to this First I pray observe how these men confound Election for if all be reconciled where is Election for to elect is to chuse out some from amongst the rest as Ioh. 15.19 I have chosen you out of the world that is from amongst the rest of the world where I gather some were chosen and some refused Secondly I pray observe how they corrupt the true sense of the text for the world is foure-fold in Scripture there is the elementary world which God created Gen. 1.1 and which we read of Heb. 11.3 Through faith we understand that the world was framed by the word of God so that the things that are seen were not made of things which did appeare Secondly There is the reasonable world and that is all mankind without exception Ro. 5.12 By one man sinne entred into the world and death by sinne and so death went over all men that is all the world in Adam all dye Thirdly There is the Elect world and this is spoken of in the text He is a propitiation for our fins and not ours only but also for the sins of the whole world that is the whole world of beleevers agreeing with 2 Cor. 5.19 God was in Christ reconciling the world to himselfe not imputing their sins unto them he doth not speak of such a world as can possibly perish any one of them for if Christ have reconciled them it is impossible any thing past present or to come should separate them from the love of God Rom. 8. latter end of the Chap. but Christ doth reconcile this world he makes attonement for them he offered himselfe a sacrifice for them he is a propitiation not onely for their sinnes they did commit before conversion but if after conversion they sinne through frailty and weaknesse he is a propitiation for that too and none of their fins shall be laid to their charge therefore sayes the text 2 Cor. 5.19 Reconciling the world to himselfe not imputing their sins to them and if he do not impute their sinnes to them they shall all be saved but the Pelagians themselves do not affirme that all mankind shall be saved but acknowledg some of this world may perish then let every godly man take notice how they abuse this text of Scripture to prove that Christ dyed for all the world without exception when both