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
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
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
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
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
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