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
make his soule an offering for sinne hee shall see his seed he shall prolong his dayes and the will of the Lord shall prosper in his hand hee shall see the travaile of his soule and shall be satisfied so Job 3.24 Hee will mercy on him and say deliver him that hee goe not downe into the pit for I have received a Ransome for him If the Father hath received a Ransome hee will most certainely deliver such that they goe not downe into the pit So that if Christ had ransomed all as the Pelagians affirme then all must be saved but it is plaine in Scripture that but a few are saved and as plaine that Christ ransomed onely the elect and that only the elect shall bee saved by Christ as Rom. 8.30 Whom hee predestinated that is them whom he predestinated to life them hee called and whom hee calleth he justifies and whom he justifies them he also glorifies 3. Use Is for examination Did God of old ordaine men to condemnation then wee should every one of us examine whether we be in an estate of salvation When wee heare some shall perish me thinks every one should put it to the question whether I am one of then When Christ said one of you shall betray me every one began to question is it I so when you heare some shall perish mee thinks every one should be ready to â—â—y is it I oh I pray God it may not be I. How should this put you on to give all diligence to make your calling and election sure 2 Pet. 1.10 Object But how shall I know I am none of those that God did ordaine to condemnation Answ Whom God hath elected and whom he hath rejected wee know not as I told you bâ—â—â—â—e neither is it necessary that wee should know but yet thou mayst know for thy owne particuâ—er that God hath predestinated thee to life First by thy effectual 〈◊〉 those that he predestinated to life them he called I meane not a bare outward call but an inward call by the word and Spirit When God doth not onely by his word say to a poore soule as Christ did to Mathew when he sate at the receipt of the cusionâ—â— but inables the soule to arise and follow him as Matthew arose and followed Christ Matthew 9.9 It is a calling the soule from sinne from amongst the rest of the world unto Iesus Christ and inables the soule to follow Christ examine thy selfe Hath the Lord thus effectually called thee that thou hast left all to follow Christ this is a signe thou wert predestinated for whom hee predestinateth them he also calleth Rom. 8.30 Secondly hast thou true saving faith justifying faith whom he predestinated to life hee works faith in them Acts 13.48 So many as were ordained to eternall life beleeved When God hath a people to call home to himselfe he either brings them to the meanes or the meanes to them and those that doe belong to the election of grace beleeve and the rest are hardned Hast thou this saving faith not a fancied faith a dead faith an easie faith but saving faith such a faith as was wrought in thee by the word and Spirit with power such a faith as was not in the power to give nor in thy power to receive untill God inabled thee by his Spirit then thy faith doth evidence to thee that thou art ordained to life for whom hee cals he justifies Rom 8.30 And wee are justified by faith Rom. 5.1 Not that the essence of faith justifies for it is the righteousnesse of Christ justifies but faith justifies instrumentally in that it layes hold upon that which justifies the righteousnesse of Christ 3. Whom hee predestinates to liâ—e as hee calls them and justifies them so he sanctifies and glorifies them this sanctification is begun in this life God predestinates his people unto holinesse He chose us in Christ before the foundation of the world that wee should be holy and without blame before him Eph. 1.4 This sanctification is begun here and shall be perfect in glory examine hast thou this evidence of thy election thy sanctification Art thou holy Is thy life holy Doest thou walke exactly as the grace of God which brings Salvation teacheth to deny ungodlinesse and worldly lusts and to live holily righteously and soberly in this present world Tit. 2.11 This is another evidence of thy election 4. Use Is Consolation to all such as finde upon examination that they have good evidence of their election all such as God have let read their names in the the Booke of life you may goe home and rejoyce and take strong consolation because God hath predestinated you to life and your names are written in Heaven and if hee hath predestinated you to life and writ your names in Heaven Who shall be able to blot them out againe None in Heaven or Earth shall ever be able to blot out thy name out of the Booke of life therefore let us say with Paul What shall seperate us from the love of God Rom. 8.35 All that men and Devills can doe cannot separate thee from Gods love nothing that ever hath been is or shall be that can separate thee from Gods love There is no condemnation to them that are in Christ Iesus Rom. 8.1 God hath decreed thy salvation and Gods decree shall stand let men and Devils say what they will to the contrary Psal 33.11 The Counsell of the Lord shall stand for evermore It is as possible for God to deny himselfe as it is possible for thee to perish for We are kept saith the Apostle by the power of God through faith to salvation 1 Pet. 1.5 And therefore as our Saviour Christ said to the seventie Luke 10.20 Rojoyce not that the Spirits are subdued unto you but rather rejoyce that your names are written in Heaven So say I and more rejoyce not onely that your names are written in Heaven but rejoyce that your names are written in Heaven and can never be blotted out againe Secondly as I would have you rejoyce so I would have you also humble Why did God predestinate thee to life what because hee saw thee better then others or because of unseen mâ—rits or workes no surely before Iacob and Esau had done good or evill saith the Lord Iacob have I loved Esau have I hated They were two in one wombe and God chose the one and refused the other to shew to us that it is of his free mercy and grace according to his good pleasure I knew saith the Lord thou wouldst transgresse from the wombe Isay 48.8 And I called thee a transgressour from the wombe And Amos the 9.7 Were yee not as the Ethiopians unto mee saith the Lord So May not the Lord say of thee thou art a damned Creature it was I that saved thee thou wert a lost Creature it was I found thee thou had'st destroyed thy selfe it was I said Thy help in is me thou layest in thy bloud and filthinesse and
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
to procure as many as they can by subtilty and cunning craftinesse deceive to joyne with them in the worke The Apostle likewise sheweth the danger of being seduced by them and that is drawn from the Judgements that will most certainely light upon them not onely upon seducers but upon the seduced as in Rev. 2.22 God doth not onely threaten to cast Iezabel into a bed of sorrow great affliction but them also which commit fornication with her so that those which are seduced are in great danger as well as they which seduce and the certainty of their judgements the Apostle proves from three examples of Gods judgements upon others viz. the judgment which he brought upon the murmuring Israelites who though God brought them out of the land of Egypt yet destroyed them in the wildernesse Secondly of the Angels who were not spared but throwne downe from heaven and are reserved in everlasting chains under darknes unto the judgement of the great day Thirdly the burning of Sodome and Gomorrah with fire and brimstone from heaven and the Cities about them And what did God so severely plague them and will he let these escape No verily as if the Apostle should have said as he hath plagued them so he will not let these seducers goe scorfree and this he proves verse 14. Enoch the seaventh from Adam prophecied concerning such Behold the Lord cometh with thousands of his saints to give judgement against all men and to rebuke the ungodly and the Apostle speakes of the same ungodly persons that the text speaks of and therefore there will be no escaping of Gods judgements If God come armed against a people who shall be able to stand against God Ezek. 22.14 Can thy heart indure or can thy hands be strong in the day that I pleade with thee as if the Lord should have said thou canst not indure it but thy heart will faile and thy hands will be weake so though seducers be audacious before men yet when God calls them to account then they shall not be able to stand In the begining of the Epistle foure things are considerable First the person writing Secondly the persons to whom he writ Thirdly the salutation and Fourthly that he intended in writing From the person writing three things are considerable viz. his name his office and his kindred his name Iude his office he was an Apostle one of the twelve Apostles which our Saviour Christ chose to preach the Gospell thirdly his kindred he was the brother of Iames of which Iudas Iames brother we read was one of the twelve Apostles who is called by the Evangelist Saint Matthew in Chap. 10 3. Lebbeus Thaddeus and the same man which is here called Lebbeus Thaddeus is called in Luk. 6.16 Iudas Iames brother and to distinguish him from Iudas the Traitor they are named as two distinct persons in the same verse which will be very cleare if you compare Iohn 14.22 with Acts 1.31 It is the judgement of reverend Divines that this Apostle Saint Jude out-lived many of the other Apostles even in the dayes of Domitian the Emperour at which time all sorts of people grew desperately wicked corruption did abound both in doctrine and manners insomuch as many to whom the Apostles had preached Christ laying open the doctrine of free grace they waxed wanton and made it a doctrine of liberty turning the grace of God into wantonnesse and this Apostle perceiving it very well he is very zealous in admonishing the Saints to take heed of them Secondly the persons to whom he writ and that is not to a particular person or Church as Paul when he writ to Philemon or as Saint Iohn when he writ to the elect Lady and to the beloved Gaius but this is writ to all the Saints in generall all them sanctifyed and called in Christ Iesus the whole Church was in danger by reason of seducers and therefore the Apostle writes an Epistle of very great concernment unto the whole Church The Third thing considerable is his salutation in which the Apostle wishes the increase of three things viz. mercy peace and love The fourth thing considerable is that the Apostle did intend in writing this Epistle which was to confirme the Sainis in the truth and to keep them to their principles they had learned in such times as many did change their true principles for false and turned from the truth to fables therefore in the 3 ver When saith the Apostle I gave all diligence to write to you about the common salvation it was needfull for me to write unto you that you should earnestly contend for the maintenance of the faith which was once given unto the Saints here we must observe that salvation is called common in three respects First because it is generally offered both to the elect and reprobate those were invited to the supper of the King of Heaven Luk. 14. who were rejected and never tasted of it none of those that were bidden shall taste of my Super and many are called but few are chosen Mat. 20.16 and of foure sorts of hearers which are spoken of Mat. 13. who are compared to the foure sorts of ground three sorts get no good Secondly because it is the way that all those walke in that are saved there is but one way truth and life which is Christ Jesus neither is there any other name under heaven whereby a man can be saved Act. 4.12 There is not one way for the Jewes and another way for the Gentiles one way for the servant and another way for the sonne but it is the common way that all have gone that ever have beene saved from the beginning of the world unto this day they have been saved by Jesus Christ who is the Author of eternal salvation to all that obey him Heb. 5.9 Thirdly to confute the new fantastique wayes which many goe about to finde out to heaven some have not been ashamed to say they have found out a broader way to heaven then ever Jesus Christ knew of for whereas Christ Jesus saith Mat. 7.14 Straite is the way that leadeth to life who knew the way very well and whither many or few should walke in it he being the way himselfe yet they say all shall be saved and to say some shall be damned they call it a doctrine of Devills not fit to be taught I might instance many more who suppose they have found a very good way to heaven as the Civillian the meere morall man the presumptuous with others which notwithstanding they have a good opinion of their wayes yet their way is the broad road to hell this is called the common onely way to shew the vanity of all other wayes Next that ye would contend for the faith once given to the Saints in that the Apostle exhorts the Saints to contend for the faith I understand by faith he meaneth the true sincere doctrine of Christ which the Apostles had taught the Saints and which they
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