THE DOOM OF HERETICS: OR, A discovery of subtle Foxes, who were tied tail to tail, and crept into the Church to do mischief.  
As it was delivered in a Sermon at Wickham-Market in Suffolk, upon the Fast day, being the 26 of May. 1647.  
By Zeph: Smyth, Minister of God's Word.  
Take we the Foxes, the little Foxes, which destroy the vines, for our vines have small grapes.  Cant. 2.15. 
For there are certain men crept in which before were of old ordained to this condemnation, ungodly men they are, which turn the grace of God into wantonness, and deny God the only Lord, and the Lord jesus Christ.  Judas ver. 4. 
Imprimatur, ja: Cranford, August 22. 1648.  
LONDON, Printed for john Rothwell, at the Sun and Fountain in Paul's churchyard. MDCXLVIII.   

To the READER.  
IT shall not need to seem 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 perilous times, 2 Tim. 3.1. The times are perilous when the truth is opposed, as verse the eighth, the Father of error and lies, and his Ministers also, transform themselves into Angels of Light, that craftily they might undermine the truth, and exalt error: Blessed is he that now keepeth his garments, ●ut woe be to them that God out of a just judgement gives up to strong delusions, to believe lies, that they might be damned which believe not the truth, 2 Thes. 2.11. because they received not the truth in the love of it. It is not unknown to many what opposition this ensuing Sermon met withal; at the preaching of it some scoffed, and the Sermon being ended, a company which were at the High Constable's house of the said Town 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 Town, as I was credibly informed, did scoff at this doctrine, saying, it was not fit to be preached, and threatened it should be contradicted in print; and have ever since endeavoured to make the Author odious by inventing falsehoods, slanders, and charging him with scandals falsely; but to pass by this, what was then opposed is now made public; that ●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 con●●ary to Scripture, or the judgement of the learned as Calvin, Ursinus, ●ucanus, Peter Martyr, Perkins, with divers others, whose labours the Lord hath abundantly blessed, and made advantageous to the Church. I calling to mind how duty binds me, and the Oath of God lies upon me to defend the truth against heresies and schisms, and that I ought not to be ashamed of the Gospel of Christ, for it is the power of God to salvation, Rom. 1.16. have adventured to own my doctrine in a more public place then Wickham-market Pulpit; being fully assured, that though men and devils should oppose the truth what they can, yet at the length truth shall prevail; in the interim it is good to pray and wait. It much behoves the Saints now, so many of them as remain steadfast and established in the faith, which have not yet attained to this learning, neither have known 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 David's eyes, because men kept not Gods laws, Ps. 119.136. and shall not we grieve to hear men deny the law, and say it ought not to be preached? Did David grieve because the wicked kept not God's word, Ps. 119.158. and shall not we grieve to hear men deny the Scripture to be the word of God; and say it reputes them they have fasted and prayed and mourned so much for their sins? how little do these men and women consider, that though a Christian should be out of all duty in respect of dependence, yet they should be in all duty in respect of performance? Our differences are not merely about things circumstantial but substantial; 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 coming in to jesus 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 controversy with us? As if he should say to us as he did once to the jews, Shall I not visit for these things? In the day of the Lords wrath it is better to be found mourners in Zion then sinners in Zion; therefore now should be the Saints praying time, and morning-time, even to give the Lord no rest until 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 himself, and one to another. The Lord is my witness, that I have not put forth this Sermon out of bitterness 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 nothingness; 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 plain dress; and partly because it is so contradictory to men's fantasies; to which I answer, if God in his word cannot please all, I must not look to do 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 jesus,  
Ze: Smyth.   

A Discovery of the Church's Danger, by seeming Friends.  Judas 4. 
For there are certain men crept in which before were of old ordained to this Gondemnation, ungodly men they are, which turn the grace of God into wantonness, and deny God the only Lord, and the Lord Jesus Christ.  
THe Apostle Saint jude 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 only deny the truth themselves, and turn the grace of God into wantonness, but they would do what in them lay to seduce others: as it hath always been the practice of heretics, when they have once engaged themselves in the service of building up the kingdom of Satan, by denying the truth and harkening unto Satan's lies and delusions, to procure as many as they can by subtlety and cunning craftiness deceive, to join with them in the work.  
The Apostle likewise showeth the danger of being seduced by them; and that is drawn from the Judgements that will most certainly light upon them, not only upon seducers, but upon the seduced; as in Rev. 2.22. God doth not only threaten to cast jezabel 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 God's judgements upon others, viz. the judgement which he brought upon the murmuring Israelites, who though God brought them out of the land of Egypt, yet destroyed them in the wilderness: Secondly, of the Angels who were not spared, but thrown down from heaven, and are reserved in everlasting chains under darkness unto the judgement of the great day: Thirdly, the burning of Sodom 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 go scorfree; and this he proves, verse 14. Enoch the seaventh from Adam, prophesied 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 speaks of the same ungodly persons, that the text speaks of; and therefore there will be no escaping of God's judgements. If God come armed against a people, who shall be able to stand against God? Ezek. 22.14. Can thy heart endure, or can thy hands be strong in the day that I plead with thee? as if the Lord should have said, thou canst not endure it, but thy heart will fail, and thy hands will be weak; so though seducers be audacious before men, yet when God calls them to account, than they shall not be able to stand.  
In the beginning of the Epistle, four 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, jude; his office, he was an Apostle, one of the twelve Apostles which our Saviour Christ chose to preach the Gospel; thirdly, his kindred, he was the brother of james; of which judas james 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. judas james brother, and to distinguish him from judas the Traitor, they are named as two distinct persons in the same verse, which will be very clear if you compare john 14.22. with Acts 1.31.  
It is the judgement of reverend Divines, that this Apostle Saint Judas outlived many of the other Apostles, even in the days of Domitian the Emperor; 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 wantonness; 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 john when he writ to the elect Lady and to the beloved Gaius, but this is writ to all the Saints in general, all them sanctified and called in Christ jesus; 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 intent in writing this Epistle; which was to confirm 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 needful 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 four sorts of hearers which are spoken of Mat. 13. who are compared to the four sorts of ground, three sorts get no good.  
Secondly, because it is the way that all those walk 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 Jews and another way for the Gentiles, one way for the servant, and another way for the son; but it is the common way that all have gone that ever have been 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 fantastic ways which many go about to find 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. Straight is the way that leadeth to life, who knew the way very well, and whither many or few should walk in it, he being the way himself, yet they say all shall be saved; and to say some shall be damned they call it a doctrine of Devils, not fit to be taught; I might instance many more who suppose they have found a very good way to heaven, as the Civilian, the mere moral man, the presumptuous, with others, which notwithstanding they have a good opinion of their ways; yet their way is the broad road to hell; this is called the common only way, to show the vanity of all other ways.  
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 believe; sometimes in Scripture faith is put for doctrine, as 1 Tim 4.1. Many shall departed from the faith, that is, the doctrine of the faith; for many in Saint Judes' time forsook those wholesome 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 evil and backsliding days 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 laid down 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 means in the Text, Heretics, 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; therefore 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 concerns the inhabitants to look about them; if the fire be kindled in the thatch of the house, it concerns all within the house to make haste to quench it: so when seducers are in the Church it concern all the saints to contend for the truth, and to keep their garments.  
Thirdly, they are described by their subtlety, They are crept in, they do not come in the honest plain simple way, but by crafts and subtleties, and therefore there is the more danger. If you have them that are crafty and subtle about you, you will where ever you see them look to yourselves; truly it were good the saints would be as careful for their souls, there are crafty subtle people abroad, therefore saith the Apostle Ephes. 4.14. be no more children wavering and carried about with every wind of doctrine by the deceit of men and with craftiness whereby they lie in wait to deceive; it were good the saints where ever they see them would look to God's word and take heed of them.  
Fourthly, They are described by their condition, They were of old ordained to condemnation.  
Fiftly, By their practices, They are ungodly, Secondly, They turn the grace of God into wantonness. Thirdly, They deny God and the Lord Jesus Christ.  
From the description of the persons by their number, Certain, 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 seem 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 seem to be such both amongst teachers and hearers; first amongst teachers, all those teachers that externally seem to be holy and sincere, are not so, the proof see in john 6.70. Have not I saith Christ chosen twelve of you, and one of you is a devil, now he spoke this of Judas saith the Text; yet judas it is like was very exact to outward appearance, he could pray and preach, work miracles, cast out devils; insomuch, as when our Saviour Christ said one of you shall betray me, they did all suspect themselves rather then judas, one says is it I? and another, is it I? implying that judas did walk so exactly that he was not suspected; and further see, Mat. 7.15. Beware saith Christ of false prophets, which come to you in sheep's clothing, but are inwardly ravening wolves, they externally seem 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 Satan's Ministers will come in the name of Christ and under the notion of holiness. 26 or. 11.13. such false Apostles are deceitful workers and transform themselves into the Apostles of Jesus Christ: I pray mark, the false Apostles put on the shape of the true ones, and I pray who are these false Apostles? Satan's ministers, as appears in the next verse: no marvel for Satan himself is transformed into an angel of light, and therefore no marvel if his ministers transform themselves; they are satins ministers, and yet looked upon as holy men, so you shall find 2 Tim. 3. such Chaplains as creep into houses, and lead simple women captive: such as were proud, covetous, covenant violaters, and what not, yet they had a form of godliness; so that you may see it is very plain, that all such teachers as seem to be saints, are not true saints.  
Secondly, as amongst teachers so amongst heaters, all are not true saints that seem to be so, They went out from us: but they were not of us saith the Apostle. 1 joh 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 show of corn, the seed sprung up, but came to nothing; yet the stony heaters went far, they did not only hear the word, but receive it with joy, they were glorious professors, and who would not but have taken such for saints, as did hear, 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.  
Use. Is for admonition to the people of God, take heed of them amongst yourselves, all that put on a vizard of Saints are not true saints, there are many teachers, many professors speak of God with their tongues, and deny him with their lives, Tit. 1.16. they profess they know God but in works deny him, and are abominable, and to every good work a reprobate: you know how corrupt those heretics were, 2 Tim. 3. and yet they had a form of godliness; 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 spy 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 foreign enemy is dangerous, but a domestic is more dangerous; when a man's enemy are in his family, that man is in danger: so when the Church's 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 holiness, undermine holiness; 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 yourselves shall arise, speaking perverse things, to draw disciples after them; I pray mark, amongst yourselves; 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 known, 1 Cor. 11.19. There must be heresies, that such as are approved may be known; when heretics who are accounted saints a long time, go about to undermine religion, by broaching corrupt doctrine, you shall soon see such as wanted sound hearts, such as never received the truth in the love of it, embrace corrupt doctrine; yea it may be, Arianisme, Arminianism, Pelagianisme, Familisme, and what not? I tell you these are accounted precious truths amongst many heretics in these days, and God permits it that sound hearted Christians might be 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 jesus Christ; and the lying signs and wonders, and strange opinions of heretics on the one side, and their hypocrisies cause many to stumble at Jesus Christ; and thus they fulfil the scriptures, to their own destruction.  
Thirdly, God permits it, that sound Christians might look to their own 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 hear many amongst themselves in the Church seem to be godly, and yet are not; many Judass, many stony hearers, many false brethren, many that have knowledge and gifts and parts, that are naught, as Mat. 7.22. Many will in that day say, Lord, Have we not in thy name prophesied, 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 Use. Is for information. It informs 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 do deceive themselves with this; what says one? I was baptised, I keep my Church, and pay every man his own, and we live under the Ordinances, and can cry, the Temple of the Lord, as jer. 7. But let me tell thee, thou mayest do all this, and more too, and yet be damned; those in Mat. that prayed, preached, cast out devils, wrought miracles in the name of Christ, went further than thus, and yet Jesus Christ will say to them, Depart, I know you not; judas went further than thus, and yet a damned wretch; therefore take heed ye rest not in this, I was baptised, and I am a professor, I keep my Church, and pay every man his own; many a man hath gone further than so, and yet been damned; Abah was humbled, and Herod heard john Baptist gladly; Nay, saith our Saviour Luk. 13.24. Many shall seek to enter in, and shall not be able; there may be many in hell that it may be have prayed oftener than thou, been more exact in performing of family duties than thou hast been, that have taken more pains in the ways of God than thou hast done, and yet have been damned, and therefore take heed of resting in a bare profession of religion.  
3. Use. 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 hear 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 than 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 been better never to have known the way of God, then after to turn from the holy Commandment. 2 Pet. 2.21.  
Obj. But if it be so, how shall I know I am none of these persons you speak of who seem to be saints, and yet are not? and by what rule should I judge another man to be a true child of God.  
Ans. First, Examine the foundation thou hast built upon; a true believer builds upon Christ the Rock, and therefore the gates of hell shall not prevail 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 believe in Jesus Christ? that thou hast such a faith as was not of thine own 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 works by love? Gal. 5.6. as is fruitful in good works? James 2.26. Tit. 3.8. this is a good sign 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 than to the world, thy conscience can witness as in the presence of God to thee that thou desirest that God might see thy heart upright rather than man should think it is upright, and thou canst say with David, Psal. 139. Examine my reins and my heart, and see if there be any way of wickedness in me; then this is another good sign 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 heretics 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 own heart, thou art at God's command, to go 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 trial, whereby thou mayest persuade thyself concerning another that he or she is a true saint.  
First, when thou seest they are as careful to walk close with God in a general 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, than 〈◊〉 may be ye shall see they neither regard body nor soul; are faithful neither in the duties of their general calling, nor particular neither; truly if it be so, that man or woman's heart is very suspicious.  
Secondly. A gracious man is an humble man; That soul that God makes his residence withal, is an humble soul; I dwell with the humble saith the Lord, Jsa. 57.15. and I will look to him that is poor and of a contrite spirit, Isa. 66.2. When we see a soul walk 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, selfconceited, esteem well of themselves, and are ready to scorn others.  
Thirdly. When we see men and women established in the truth, this gives good evidence unto others of their uprightness, as saith the Apostle, Col. 2 7. Rooted and built up in him, and established in the faith: not like the wand'ring stars jude 13. which run from one error to another, until they have lost all truth, but fixed stairs established in the truth, steadfast, unmoveable, and abundant in the work of the Lord. When we see them so established, as nothing can remove them, but with Paul are willing to be bound and to die for the Lord Jesus; this man gives good evidence of an upright heart: it is the expression of Solomon, Pro. 14.15. The fool believeth every thing, but the prudent man will consider his go.  
Fourthly. A man gives others good testimony of his uprightness, when he takes reproofs well; Give admonition to the wise, and he will be wiser saith the wise man, Prov. 9.9. When reproof 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 reproofs 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 uprightness, when he is not a respector of persons, but loves the meanest saint that bears the Image of God, as well as the richest; my meaning is not that a godly man should not give that civil respect to every one that their place calls for, Honour to whom honour belongs; but that I mind you of is, that where there is true grace, there will be a true love and respect to those saints that go in grey coats, ay and threadbare 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 silks and satins, 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 ye love one another, john 13.35. The saints love the Image of Christ wheresoever it is.  
So that ye see beloved that though all that externally seem to be saints, are not; yet there is a possibility for a man to know himself to be a true saint, and to be persuaded that another is a true saint. We come in the next place to that which followeth; and here I might insist upon their coming into the Church, which is subtly, They creep in unawares; but I intent not to speak 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 general then as it concerns the persons spoken of in the Text; the doctrine therefore is this,  
That God did of old ordain some unto condemnation. And because it is a doctrine not often insisted upon, and at this time is denied, I intent to prove it from Scripture. Secondly, To give you the reason. Thirdly, Answer objections. Fourthly, Make application. But before I come to the proof of the doctrine, it is very necessary that I should show you what Reprobation is. Predestination hath two parts, Election, and Reprobation; for it is Gods eternal and unchangeable decree to save some of the lost race of Adam, by Jesus Christ; and to pass by others, leaving them under sin in a state of condemnation, as they were lest in Adam, without any possibility of mercy; so that Reprobation is Gods eternal and unchangeable decree to pass by some of the jost race of Adam, leaving them in that condition they were lost in Adam, without any possibility of recovering for ever.  
First. It is God's decree, you have the proof 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 pass by some, Rom. 9.11, 12, 13. For the Children not being yet borne, neither having done any good or evil, that the purpose of God according to Election might stand, not of works, but of him that calleth; it was said too here, The elder shall serve the younger; as it is written, jacob have I loved, Esau have I hated; here we see plainly God chose some, and passed by others, not for foreseen works and merits; for God saw nothing in jacob that deserved his love, more than 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 plain, that it was God's purpose to pass by some of the lost race of Adam.  
Thirdly. They are left without any possibility of recovering for ever, because God's decree to leave them under sin and condemdation, cannot be altered, Psal. 33.11. the counsel of the Lord shall 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 Christ's death was sufficient in itself, to ransom not only a world, but many thousands of worlds; yet it was never intended by the Father in giving of his son to die, or by the Son in laying down his life, that the Reprobate should be saved, or that Christ's dearth should frustrate God's decree; and therefore see how ineffectual all the Ordinances of God are to the Reprobate; the Lord hath ordained that by the foolishness of preaching he will save them that believe; but the Word is a condemning letter to the Reprobate, the savour of death unto death; it makes their hearts far; I pray see job. 12.37, 38, 39 Though he did many miracles before them, yet they believed not, that the saying of Isaias might be fulfilled, Lord who hath believed our report? they did not believe, for Isaias saith who hath believed? there are some are come under God's decree, and come under such scriptures so as they cannot believe; they could not believe, why so? they were come under this saying of Isaias, so that they could not; there are some shall fulfil these Scriptures to their greater destruction, and therefore in the 39 verse they could not believe, for Isaias saith, He hath blinded their eyes and hardeneth their hearts; I pray mark, they could not because Isaias saith; now if you demand how God hardens their hearts, and blinds their minds, I answer, By punishing sin with sin, giving them up to the hardness of their hearts, and blindness of their minds, leaving them to themselves to go on in the way to destruction.  
Next, the causes of Reprobation are these; the efficient moving cause is God's good will and pleasure, to leave the sinner in that miserable estate into which he is fallen in Adam, Mat. 11.26. Thou dost hid 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 lump, one vessel 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 vessel 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 show his wrath? so that the efficient cause is the good pleasure of his will.  
Secondly. The final cause is the eternal glory of God's Justice, Prov. 16.4. He hath created all things for his glory, and the wicked for the day of wrath; for in inflicting eternal punishment upon the Reprobate, he doth to eternity show his severity against, and hatred of sin. And so I come in the next place to the proof of the doctrine.  
That God did of old ordain some to condemnation, it appears a truth in the text, so in john 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 mark, judases 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 do 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; God's wrath is a prepared wrath it is prepared for the wicked; now if wrath were prepared of old, than the wicked who are the vessels of wrath were ordained to it of old, therefore saith job, 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 ordain men to condemnation, he is the Author of it; but God did ordain some to condemnation, ergo he is the Author of it.  
Ans. Although condemnation be of God foreseen 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 pass the eternal counsel of God concerning their damnation, Hosea 9.13. Oh Israel thou hast destroyed thyself, but in me is thy help; as if the Lord should have said, art thou destroyed? thou mayest thank thyself for it; thou mayest say here is the effect of sin, this misery, and woe, and damnation, my sin 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 means as procure their condemnation, they are causes of their own ruin.  
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 ordain that the wicked should stumble at Christ, and he being the author not only of the punishment, but of the sin, also he is the Author of condemnation.  
Ans. We must make a distinction between sin itself, and the permission thereof; it is one thing to be the author of sin, and another thing to permit sin; for as God did decree to pass by some of the lost race of Adam, he did also decree to permit them to use such means as should bring to pass his decree; so that Adam's will was not forced by any violence of God's purpose, compelling him to consent; but he of a voluntary freewill, left God and harkened to the devil; so that it is true, God did decree the permission of those actions, and they in doing of those actions bring to pass God's 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, than he was bound to create him and set him in that estate. Secondly, After he had destroyed himself, God was not bound to save him, no more than he was bound to create him; and therefore it is no less than blasphemy to say, God is the Author of sin and condemnation, because he permits sin, and destroys the creature for sin, when he is not bound to prevent it, and it stands with his Justice to punish it.  
Again 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 evil of that action; it is true God did decree that such actions should come to pass, viz. that he would permit Adam's fall, and all other wicked actions, but God is not the Author of the evil of those actions, but the evil of these actions is from ourselves, and the misery that follows we bring upon ourselves, according to the Scripture expression, Thou hast destroyed thyself, Hosea 9.13. and man suffers for his sin, Lam. 3.39. Thus God did ordain 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 ordain Cain, and Pharaoh, and Judas to condemnation, yet through their sins they bring to pass God's purpose; said his envy, murder, cruelty, and desperation, this brought his ruin and destruction; and Pharaoh by his contempt of God, cruelty to his people; obstinacy and hardness of heart, wrought out his ruin; so judas his covetousness, treachery, treason to his Lord and Master Jesus Christ, desperation, procured his ruin; so heretics by their pride, vain glory, self-conceitedness, wickedness, deceiving, and being deceived, they ruin themselves, and thus they themselves bring to pass God's purpose.  
Reason of the doctrine is, That he might magnify the glory of his justice, as well as the glory of his mercy; the glory of his justice, in inflicting punishments upon the vessels of wrath, and the glory of his mercy in saving his people; he hath created all things for his own 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 be, 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 God's 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 vessel, or a reprobate, that is only known unto God; the foundation of God standeth sure and hath his seal; the Lord knows who are his, and the Lord knows 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 town, or a kingdom, no man can determine; it is not for the minister to say, so many in my parish are reprobates, for the householder to say, so many in my family, such a son, 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 himself he is a reprobate, he knows not but that God may show mercy to him; therefore we have nothing to do to be so curious, as to pry into God's secret counsel.  
Object. This doctrine of reprobation is not fit to be preached, because it is the next way to make people despair.  
Ans. First, It is a part of God's counsel, and therefore aught to be preached; how can a Minister with Paul Act. 20. say, I have not ceased to make known to you the whole counsel 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 jude 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 fundamental truth comes to be questioned, the question is, Whether because some suck poison, 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 poison 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 election sure.  
But to this doctrine the Pelagians are adversaries also, for they deny the doctrine of Reprobation, and affirm that Christ died for all, without exception, alleging that text in 1 joh. 2.1. He is a propitiation for our sins, and not for ours only, but also for the sins 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 choose out some from amongst the rest, as joh. 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 fourfold 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 appear.  
Secondly. There is the reasonable world, and that is all mankind without exception, Ro. 5.12. By one man sin entered into the world, and death by sin, 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 believers, agreeing with 2 Cor. 5.19. God was in Christ reconciling the world to himself, 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 atonement for them, he offered himself a sacrifice for them, he is a propitiation, not only for their sins they did commit before conversion, but if after conversion they sin through frailty and weakness, he is a propitiation for that too, and none of their fins shall be laid to their charge; therefore says the text, 2 Cor. 5.19. Reconciling the world to himself, not imputing their sins to them; and if he do not impute their sins to them, they shall all be saved; but the Pelagians themselves do not affirm that all mankind shall be saved, but acknowledge some of this world may perish; then let every godly man take notice how they abuse this text of Scripture, to prove that Christ died for all the world without exception; when both these texts speak of such a world as it is impossible any of it should perish, that is, the world of the Elect; this world of believers we read of, john. 3.17. Christ came into the world not to condemn the world, but that the world through him might be saved, that is, the world of believers, as verse 16. That whosoever believe in him should not perish.  
Fourthly. There is the Reprobate world, joh. 17.9. I pray for these, I pray not for the world; my kingdom is not of this world; and I have chosen you out of this world, Jo. 15.19. and 1 Io. 5.19. We know saith the Apostle we are of God, & the whole world lies in wickedness; any understanding man may see that this world spoken of in these texts of Scripture is not meant that world which the other texts of scripture before alleged made mention of; but that the other is the world of believers, and these of the reprobate world.  
Object. 1 Tim. 2.4. Who will that all men should be saved.  
Ans. To expound a text of Scripture in opposition to another, is the original of many absurdities; of what dangerous consequence would it be to delude poor souls, and tell them Christ died for all; for God would that all men should be saved, and Christ gave himself a ransom for all? in opposition to Rom. 9 18. Whom he will he hardeneth, and verse 22. What if God will show his wrath? and in joh. 12.39. They could not believe, for Esaias saith, He hath blinded their eyes and hardened their hearts, and Mat 20.16. Many are called but few chosen, so that if we compare this with Rom 9.18. He hath mercy on whom he will, it is plain he will all men should be saved, that is of all sorts; not only Jews, but Gentiles; not only rich but poor; he will all should be saved, that is, all the Elect, for, As I live, saith the Lord, I delight not in the death of a sinner, as in Eze. 18.23 32. But he will not all to be saved in respect of the force and efficacy of calling and justifying them; this the Elect obtain, and the rest are hardened. Rom. 11.7. And God is not bound to give grace unto them, and enable them to believe, he may say I made you able at the first to do what I required of you and he may justly destroy the creature, if it do not that which he made it able to do at the first.  
Obj. But the promise of grare is universal.  
An. To say that the promise of grace is universal, is false, yea contrary to Scripture, Goe 3.15. I will put enmity between thee and the woman, and between thy seed and her seed, speaking of the seed of the serpent the wicked, and the seed of the woman the godly, there is a promise of Christ to the godly, but not to the wicked; so see Gal 3.22. the Scripture hath concluded all under sin, that the promise of Jesus Christ might be given to them that believe; if only to them that believe, than the promise of grace is not universal without exception.  
Ob. Ro. 11.32. God hath shut up all in unbelief, that he might have mercy upon all.  
Ans. That is both Jews and Gentiles, the Scripture hath concluded all under sin, that he might have mercy upon all; that is not only upon the Jews, but upon the Gentiles, but his meaning is not that all shall be saved, for than he must contradict himself, in verse the 5. ver. 7. ver. 8. and in Chap. 9 and Gal. 3.22. But will have mercy upon all, that is, all the Elect, for we must not set this Scripture in opposition to others; the word All in Scripture doth not always mean the whole world, all mankind without exception; for to take the word all so general in Scripture, we may from other texts of Scripture prove that all shall be damned, as easily as any can prove from this, that all shall be saved, as Psal. 9.17. The wicked shall turn into hell, and all nations that forget God, take the word all generally, and we may conclude all shall be damned, for all have forgotten God, and the text says, The wicked shall turn into hell, and all nations that forget God; so Mark 16.16 He that believeth shall not be damned; but this text Rom. 11 32. shows that all are shut up in unbelief, therefore according to that text in Mark all shall be damned; so whereas he says, That he might have mercy upon all, in Pro. 1.26. he says, That he will rejoice at the destruction of the wicked, not that God rejoices at their ruin as it is a torment and vexation to his creature, but as it is an execution of his justice; can God save all and yet rejoice at the destruction of the wicked, therefore of necessity we must understand it, that he might have mercy upon all, that is upon all the Elect.  
Obj. He that taketh a sufficient ransom for all, and yet doth not save all, is unjust; but God taketh a sufficient ransom for all, and get doth not save all. Ergo  
Ans. The sufficiency of the ransom doth not bind God to apply it to all; Show me either where God is bound to it, or hath engaged himself in such a bond; Suppose a thousand men were sold for bondslaves, and ten thousand pounds demanded for their ransom out of Captivity, and suppose one man should go, and ransom five of that thousand men; and where as 10000 pounds is demanded for all, he go and pay a thousand times as much for the ransom of five as would have ransomed them all; and his intent in paying such a vast sum of money above what was demanded, was but the ransom of five; and the intent of him that receives the money is to release but five; Does the sufficiency of this ransom bind nim that receives it to release all the rest? no verily.  
So it is in this case, all were lost in Adam, and became bondslaves to sin and Satan; in such spiritual bondage and Captivity, as no finite creature is able to pay the ransom; God's Law must be fulfilled, and his justice satisfied; None in Heaven or Earth could be found able to ransom lost mankind; The Father he gave his Son to purchase a Ransom; the Son of God he paid a ransom, and he paid a Ransom so much greater than the offence, that he paid that for a few, that had been sufficient, if it had been the will of God, to have Ransomed not only a World, but a thousand Worlds, and the Sons paying of it, and the Father's receiving of it was but for a few; Does the sufficiency of this Ransom bind God to apply it to those for whom he did not receive it, no, it cannot be; If a man that hath many debtors will forgive one, is he bound to forgive all; God he pays the Ransom himself; and is not bound to pay it for all, nor to apply it to all.  
Object. If Christ have not redeemed all, why do you Ministers offer Christ to all?  
Answ. Because it is unknown to us who they be that God hath rejected; they are known to God, but they are not known to us; And therefore in Christ's stead we beseech poor souls to be reconciled, and offer Christ to all that will accept him upon Gospel terms; but yet we propound Christ upon such conditions as all have not, viz. To the humble soul, the hungry and thirsty soul, Mal. 3.1. joh 7.37. And the weary and heavy laden soul, Matth. 11.28.  
Use. Did God of old ordain some to condemnation? This serves to condemn the general Doctrine of the Prelates of late, who when they had come in the Pulpit, would say that we are all sinners, but God in mercy hath given us a Saviour, and so leave it; but they would seldom come to a search of the conditions of their flocks; by laying open their misery out of Christ, and showing them the absolute necessity of a Christ; and acquaint them with the many rocks and dangers in the way to Heaven; and cry down their sins, their Swearing, drunkenness, uncleanness, Sabbath profanation, as the Prophet Isaias commands, Isaah 8.1. Cry aloud spare not, lift up thy voice like a Trumpet, show my people their transgressions, and the house of jacob their sins; Nay, did they not inhibit the Doctrine of Predestination to be taught in Churches, under a pretext of driving men to despair; Seldom did we bear them reprove, rebuke, and exhort, as 2 Tim. 4.2 It they did reprove, and rebuke, it was the people of God, because they did not join with them in their wicked Designs; And thus they would sad the hearts of the righteous, and strengthen the hands of the wicked; whereas, it is the duty of a Minister to put a difference betwixt the holy and profane, at Ezek: 44.23. And they shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean; they ought to make such a difference as the people may discern between the good and the bad; to give to every one their portion, comfort to whom it belongs, and terror to whom it belongs; that they may show themselves approved of God, workmen that needeth not to be ashamed, dividing the word of truth aright, 2 Tim. 2.15. But alas, whereas Ministers of the word should ●o burning and shining lights, joh. 5.35. How many might we look upon in England that neither burn in Doctrine, nor shine in their conversation; but are scandalous in their lives; In stead of roproving sin, they would swear and be drunk, and unclean; And who set worse examples in many Parishes than their Minister; and when the Lordsday comes, if they did preach, it was to daub people with untempered mortar, crying Peace, Peace, when they should have cried sudgement and damnation; but oh! How sad will their account be at the great day, where the blood of their flocks shall be required at their hands.  
2. Use. Did God of old ordain men to condemnation? This dashes the opinion of Pelagians, who hold universal grace, universal redemption, and universal pardon; A Doctrine condemned by all reformed Churches, yea, such as once pretended a tender Conscience; their Consciences are now grown so seared, as they can join with the Prelates in this particuser; They would have smooth things taught, and sweet notions; but take heed ye do not reprove sin, nor admonish to duty, for you shall soon hear of us then; and why so? Christ died for all. I find in Scripture that Christ died for his people; but I cannot find in Scripture that Christ died for the Reprobate; that he died for his people, is plain, Math. 1.21. He shall save his people from their sins, his people, not the Reprobate, Ephes 5.25. Christ loved his Church and gave himself for it, that he might sanctify it and cleanse it; Mark, he gave himself for his Church, and in the 10th. of john he saith, he lays down his life for his sheep, but he doth not say he laid down his life for them that are not his sheep; so in Esay 53. For the transgressions of my people was he plagued; and divers other texts of Scripture I might allege, which plainly proves that Christ died for his people, but they do not prove that he died for the Reprobate; What a strange Doctrine is it that some broach, that Christ died for the damned in hell, grounding it upon 2 Pet. 2. They deny the Lord that bought them; which will appear very absurd, if we consider how they were bought. They were bought externally, but that they were bought with the blood of Christ cannot appear in the text. The Scripture shows that God doth buy a people two ways, either externally, when he brings them into the bond of an outward Covenant, as he bought the jews, Hoset 3.2. So I bought here to me for fifteen pieces of silver, and a homer and a half of Barley. And God is said to buy his people with the blood of Christ, 1 Pet. 1.18. These, which denied the Lord that bought them were externally bought; They looked upon themselves as bought, and others looked upon them as bought, but if they had been bought with the blood of Christ, it had been impossible that they should perish; for Christ saith in joh. 10th I lay down my life for my sheep, and I give them eternal life, and they shall never perish; And john 17.12. Of all that thou hast given me, I have lost none but the child of Perisition: From the word but the child of Perdition, the Pelagians object, that judas was given to Christ, as well as the rest. I answer, that judas was externally given to Christ as an Apostle; but I deny that ever it was the intent of the Father in giving his Son to die, or the intent of the Son in laying down his life to shed his blood for judas, or that ever judas was given to Christ as an elect vessel; for if Christ had shed his blood for him, and he had been given to Christ as an elect vessel, he could not have perished; for verse the second of this Chapter, We read, the Father hath given the Son power over all flesh, that he should give eternal life to as many as he gave him; And seeing it was the Design of the Father and the Son, to give eternal life to them that were given to Christ. Had judas been redeemed by the blood of Christ, and given to Christ as an elect vessel, he could not have perished; Nay, had judas been given to Christ as an elect vessel, jesus Christ would not have lost him; for so saith the text, I have lost none but the child of Perdition; so john 6.37. All that the Father hath given me shall come to me, And he that cometh to me I cast not away. Had judas been given to Christ as an elect vessel, jesus Christ would not have cast him off; for all them that Christ did redeem shall be saved, as Isaiah 53 10, 11. When he shall make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the will of the Lord shall prosper in his hand, he shall see the travail of his soul and shall be satisfied; so Job, 3.24 He will mercy on him, and say, deliver him that he go not down into the pit, for I have received a Ransom for him; If the Father hath received a Ransom, he will most certainly deliver such, that they go not down into the pit; So, that if Christ had ransomed all, as the Pelagians affirm, than all must be saved, but it is plain in Scripture, that but a few are saved; and as plain, that Christ ransomed only the elect, and that only the elect shall be saved by Christ, as Rom. 8.30. Whom he predestinated, that is, them whom he predestinated to life, them he called, and whom he calleth, he justifies, and whom he justifies, them he also glorifies.  
3. Use. Is for examination; Did God of old ordain men to condemnation; then we should every one of us examine, whether we be in an estate of salvation: When we hear 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 hear some shall perish, me thinks every one should be ready to ●●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 ordain to condemnation?  
Answ. Whom God hath elected and whom he hath rejected we know not, as I told you b●●●●e, neither is it necessary that we should know; but yet thou mayst know for thy own particular, that God hath predestinated thee to life; First, by thy effectual 〈◊〉, those that he predestinated to life them he called; I mean not a bare outward call, but an inward call by the word and Spirit: When God doth not only by his word say to a poor soul as Christ did to Matthew, when he sat at the receipt of the cusion●●, but inables the soul to arise and follow him, as Matthew arose and followed Christ, Matthew 9.9.  
It is a calling the soul from sin, from amongst the rest of the world unto jesus Christ, and inables the soul to follow Christ, examine thyself, Hath the Lord thus effectually called thee, that thou hast left all to follow Christ; this is a sign thou wert predestinated, for whom he predestinateth, them he also calleth, Rom. 8.30.  
Secondly, hast thou true saving faith, justifying faith, whom he predestinated to life, he works faith in them, Acts 13.48. So many as were ordained to eternal life believed. When God hath a people to call home to himself, he either brings them to the means, or the means to them; and those that do belong to the election of grace believe, and the rest are hardened; Hast thou this saving faith, not a fancied faith, a dead faith, an easy 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, until God enabled thee by his Spirit; then thy faith doth evidence to thee that thou art ordained to life; for whom he calls, he justifies, Rom 8.30. And we are justified by faith, Rom. 5.1. Not that the essence of faith justifies; for it is the righteousness of Christ justifies, but faith justifies instrumentally, in that it lays hold upon that which justifies the righteousness of Christ.  
3. Whom he predestinates to li●e, as he calls them and justifies them, so he sanctifies and glorifies them, this sanctification is begun in this life; God predestinates his people unto holiness; He chose us in Christ before the foundation of the world, that we 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? Dost thou walk exactly, as the grace of God which brings Salvation teacheth, to deny ungodliness 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 find upon examination, that they have good evidence of their election, all such as God have let read their names in the the Book of life, you may go home and rejoice, and take strong consolation, because God hath predestinated you to life, and your names are written in Heaven: and if he hath predestinated you to life, and writ your names in Heaven; Who shall be able to blot them out again? None in Heaven or Earth shall ever be able to blot out thy name out of the Book of life; therefore let us say with Paul, What shall separate us from the love of God? Rom. 8.35. All that men and Devils can do, cannot separate thee from God's love, nothing that ever hath been, is, or shall be that can separate thee from God's love. There is no condemnation to them that are in Christ jesus, Rom. 8.1. God hath decreed thy salvation, and God's decree shall stand, let men and Devils say what they will to the contrary, Psal. 33.11. The Counsel of the Lord shall stand for evermore. It is as possible for God to deny himself, 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 seventy, Luke 10.20. Rojoyce not that the Spirits are subdued unto you, but rather rejoice that your names are written in Heaven. So say I, and more, rejoice not only that your names are written in Heaven; but rejoice that your names are written in Heaven, and can never be blotted out again.  
Secondly, as I would have you rejoice, so I would have you also humble; Why did God predestinate thee to life? what, because he saw thee better than others, or because of unseen merit's or works? no surely; before jacob and Esau had done good or evil saith the Lord, jacob have I loved, Esau have I hated; They were two in one womb, and God chose the one, and refused the other, to show to us, that it is of his free mercy and grace, according to his good pleasure; I knew saith the Lord thou wouldst transgress from the womb, Isay 48.8. And I called thee a transgressor from the womb; And Amos the 9.7. Were ye not as the Ethiopians unto me, 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 hadst destroyed thyself, it was I said Thy help in is me; thou layest in thy blood and filthiness, and no eye pitied thee; it was I spread my skirt over thee, and washed thee from thy filthiness, 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 freegrace.  
Thirdly, as it is your duty to rejoice, and to be humble, so also to be thankful, that God should look upon you, and predestinate you to life: When he 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 soul say, such a vild and sinful 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 do to be thankful enough to this God? oh! you know your Interest is in Christ, study praises and thankfulness, not a verbal thankfulness but a real thankfulness, show it by your obedience, by your holy conversation; by your walking suitable to your place, as in 1. Pet. 2 9 Ye are a chosen Generation, a Royal Priesthood, a holy Nation, a peculiar people, that ye should show forth the virtues of him which hath called you out of darkness unto his marvellous light; so should Christians walk 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 holiness, and commanded them, be ye holy, for I am holy, and therefore the Saints should study holiness, and show their thankfulness in a holy obedience.  
5. Use: If God hath of old ordained some to condemnation: then hence be 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 means to make it sure to our souls and Consciences.  
But it may be you will say, why should I use the means, if God have decreed I shall be saved, I shall, if he have decreed that I shall perish, I shall, do I what I can, and use what means I can.  
I answer, What hast thou to do to pry into God's secret Counsel concerning thy election; though God hath decreed to pass by some, yet he does not name thee for one; but have appointed the use of the means, and call upon thee to make thy election sure; so that it is thy duty to use the means, and leave secres things to God; for God hath appointed how long every man shall live, and they cannot pass that time that God hath appointed them, job 14.5. He hath see his bounds that he can not pass; but withal as he hath appointed how long everyone should live; so he hath appointed the use of the means for the preservation and maintenance of life to such a time, as to dwell in houses, wear , eat and drink; will any man say, God hath appointed my time and I shall live that time whether I use the means or no; no surely, but will use the means God hath appointed; so God hath appointed the use of I means for the attaining the Knowledge of our election? Would we make it true then, we must use the means.  
6. Use. I might use many motives to put you upon the use of the means, I intent to speak 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 yourselves faith the Apostle, whether you be in the Faith, prove yourselves, know you not your own selves jesus Christ is in you, except ye be Reprobates. Why should the Apostle exhort to try, prove, and examine ourselves, 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 means but rather terror; because thy perseveting in the neglect of the use of the means will rather evidence to thee, that thou art not Elected; for you see Rom. 8.30. Those he Predestinated he called; that is those that God predestinated to life, he calls in his due time, and therefore we must look for a call or not look to come into the Kingdom of Heaven; doth God let thee sit still in security in thy carnal condition under the means, many a hard heart have been softened and many a blind mind enlightened, many a unbelieving soul have got faith in Christ in the use of means; and thou art a hardhearted Sinner still, hast a blind mind still, lie in unbelief still, lie frozen in the dregs of security. I tell thee if thou goest on and die in this condition, thou must be sure to perish, for thy persevering in this estate is a sign that God did not decree to save thee. It will appear if thou compare Acts 15.38. with john 10.26. in Acts. 13.58. So many as were ordained to Eternal life believed thus, That whom God did Predestinate to eternal life, he did predestinate to faith to believe in Christ And therefore in time the Lord either sends the means to them or them to the means, and calls them and works 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 sign that God did not Predestinate them to life; for in the other text of Scripture, John 10.16. Ye believe not saith Christ, because ye are not of my Sheep; this is the Reason they were none of Christ's sheep, and therefore could not believe. And therefore take heed of neglecting the use of the means, and rocking thyself asleep with this, If God have decreed I shall be saved I shall; I tell you many have stumbled and fallen upon his Rock, and so mayest thou if the Lord be not merciful to thee, Me thinks this should make such tremble as are in the state of unbelief and impenitency, and hardheartedness under the means; how shouldest thou tremble ever when thou seest any of thy Companions brought in to jesus Christ, such a fellow Drunkard, such a fellow Sweater, such a vild wretch the Lord brought home; and I am yet lief in sin, I am yet uncalled, unjustified, unsanctified, and yet I must be called or he damned; for tall those that God predestinates to life, he calls them in his due time; I me thinks, I fear God hath not predestinated me to life, that he lets me alone in sin, oh Brethren! that you would consider of these things; thou that art a husband, and look upon thy wife that is godly, and thou act ungodly still; With what sad thoughts may'st thou think of this; Oh! God hath called my wife, and manifested his love to her, she hath left her former sins, and she walks close with God; but I am uncalled still, and I go on in the ways of sin still; Oh! had God intended good to me, surely he would call me, and give me a new heart; and with the like sad ●●●●ghts may ungodly Wives look 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 sins, and walk more close with God, out oh! they might look upon them with weeping eyes, it they would consider this, that those that God predestinates to life, them he calls, and them he justifies, them he gives faith too, As many as were ordained to eternal life believed; and yet he hath to this day let them alone in their sins to go on after the hardness of their hearts: as if the Lord should say to them as to Ephraim, Hosea 4.17. He is joined to Idols, let him alone, let them go on in their sins, and perish in their sins, if they will die ungodly men and women. Consider of this; They could not but mourn and lament their conditions; and therefore let this Doctrine be rather an encouragement, to put you on, to give all diligence to make your calling and election sure; then a ground of presumption or despair.  
FINIS.