THe Apostle Saint Iude in this Epistle gives the saints warning to take heed of seducers. Such were crept into the Church as would delude them unawares, who would not onely deny the truth themselves, and turne the grace of God into wantonnesse, but they would doe what in them lay to seduce others: as it hath alwayes been the pra­ctice of heretiques, when they have once ingaged themselves in the service of building up the kingdome of Satan, by denying the truth and hearkening unto Satans lyes and delusions, to procure as ma­ny as they can by subtilty and cunning craftinesse deceive, to joyne with them in the worke.

The Apostle likewise sheweth the danger of being seduced by them; and that is drawn from the Judgements that will most certainely light upon them, not onely upon sedu­cers, but upon the seduced; as in Rev. 2.22. God doth not onely threaten to cast Iezabel into a bed of sorrow & great affliction, but them also which commit fornication with her; so that those which are seduced are in great danger, as well as they which seduce; and the certainty of their judgements the Apostle proves from three examples of Gods judge­ments upon others, viz. the judgment which he brought upon the murmuring Israelites, who though God brought them out of the land of Egypt, yet destroyed them in the wil­dernesse: Secondly, of the Angels who were not spared, but throwne downe from heaven, and are reserved in everlasting chains under darknes unto the judgement of the great day: Thirdly, the burning of Sodome and Gomorrah with fire and brimstone from heaven, and the Cities about them. And what? did God so severely plague them, and will he let these escape? No verily, as if the Apostle should have said, as he hath plagued them, so he will not let these seducers goe scorfree; and this he proves, verse 14. Enoch the sea­venth from Adam, prophecied concerning such, Behold, the Lord cometh with thousands of his saints to give judgement against all men; and to rebuke the ungodly: and the Apostle speakes of the same ungodly persons, that the text speaks of; and therefore there will be no escaping of Gods judgements. If God come armed against a people, who [Page 2]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 [Page 3]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 [Page]Church, they are crept in amongst the Saints and are accounted saints, I may safely ga­ther this point of doctrine,

That all are not true Saints that externally seeme to be saints: my method in handling of the doctrine shall, God assisting, be First to prove it; Secondly, to make application.

For the confirmation of the point I shall endeavour to make it appear to be a truth that all are not saints that externally seeme to be such both amongst teachers and hearers; first amongst teachers, all those teachers that externally seeme to be holy and sincere, are not so, the proof see in Iohn 6.70. Have not I saith Christ chosen twelve of you, and one of you is a devill, now he spake this of Judas saith the Text; yet Iudas it is like was very exact to outward appearance, he could pray and preach, worke miracles, cast out devills; insomuch, as when our Saviour Christ said one of you shall betray mee, they did all suspect themselves rather then Iudas, one sais is it I? and another, is it I? implying that Iudas did walke so exactly that he was not suspected; and further see, Mat. 7.15. Beware saith Christ of false prophets, which come to you in sheeps clothing, but are inwardly ra­vening wolves, they externally seeme holy and sincere, but the inside is naught; it is not all that come in the name of Christ that are the true ministers of Christ; for seducers come in the name of Christ, Mat. 24.5. Many shall come in my name, saying, I am Christ, and deceive many; they deceive many, yea, if it were possible the very elect, and yet come in the name of Christ, yea Satans Ministers will come in the name of Christ and under the notion of holinesse. 26 or. 11.13. such false Apostles are deceit­full workers and transforme themselves into the Apostles of Jesus Christ: I pray marke, the false Apostles put on the shape of the true ones, and I pray who are these false Apostles? Satans ministers, as appeares in the next verse: no marvel for Satan himselfe is transformed into an angell of light, and therefore no marvell if his mi­nisters transforme themselves; they are satans ministers, and yet looked upon as holy men, so you shall finde 2 Tim. 3. such Chaplains as creep into houses, and lead simple woemen captive: such as were proud, covetous, covenant violaters, and what not, yet they had a forme of godlinesse; so that you may see it is very plaine, that all such teachers as seeme to be saints, are not true saints.

Secondly, as amongst teachers so amongst heaters, all are not true saints that seeme to be so, They went out from us: but they were not of us saith the Apostle. 1 Ioh 2.19 they seemed to be saints a great while, but were hypocrites: we read of the stony ground Mat. 13.20 that it had a shew of corne, the seed sprung up, but came to nothing; yet the stony heaters went far, they did not onely heare the word, but receive it with joy, they were glorious professors, and who would not but have taken such for saints, as did heare, read, fast, pray, make such a glorious profession, ay but a winter of affliction and perse­cution discovered them to be hypocrites, when a persecution came, because of the word, they were offended: all are not true saints that externally seem saints.

Vse. Is for admonition to the people of God, take heed of them amongst your selves, al that put on a visard of Saints are not true saints, there are many teachers, many pro­fessors speake of God with their tongues, and deny him with their lives, Tit. 1.16. they professe they know God but in workes deny him, and are abominable, and to every good worke a reprobate: you know how corrupt those heritiques were, 2 Tim. 3. and yet they had a forme of godlinesse; if those amongst the saints be such, the saints had need take heed of them: for the Church is in great danger by reason of such: Christ was betrayed by a Judas one of his twelve Apostles; the Church is in danger of being undermined by false brethren Gal. 2 4. we read of false brethren who crept into the Church to spie out their liberty and to bring them into bondage; there were some crept into the Church to undermine the Church, and the Church is never worse undermined then by such; a for­raigne [Page 5]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, [Page 6]that have tooke more paines in the wayes of God then thou hast done, and yet have been damned, and therefore take heed of resting in a bare profession of religion.

3. Vse. Exhortation. Let us hence be exhorted, To make sure we be none of those that are in the Church and yet are not of the Church; we heare of some that seem to be saints, and yet are none; of many that have knowledge and parts, and make a glorious profes­sion, and yet may be damned; let it be our care to make sure we be none of them; for their condition is worse then the condition of others; for upon them shall these Scriptures be fulfilled; he that increaseth knowledge, increaseth sorrow; how doth he increase sorrow? by not practising what he knew; for it had beene better never to have knowne the way of God, then after to turne from the holy Commandement. 2 Pet. 2.21.

Obj. But if it be so, how shall I know I am none of these persons you speake of who seem to be saints, and yet are not? and by what rule should I judge another man to be a true childe of God.

Ans. First, Examine the foundation thou hast built upon; a true beleever builds upon Christ the Rocke, and therefore the gates of hell shall not prevaile against him; there are a great many build upon their duties and profession, and not upon Christ; some upon their sweet conceits and fancied comforts in Christ, but not upon Christ indeed; but canst thou say thou dost truly beleeve in Jesus Christ? that thou hast such a faith as was not of thine owne fancying, but wrought by the mighty operation of the Holy Ghost? Col. 2.11. such a faith as purifies the heart? Act. 15.9. as workes by love? Gal. 5.6. as is fruitfull in good workes? James 2.26. Tit. 3.8. this is a good signe that thou art a true saint.

Secondly. If thy heart be upright, that is another good evidence; if thy care be to ap­prove thy heart to God, rather then to the world, thy conscience can witnesse as in the pre­sence of God to thee that thou desirest that God might see thy heart upright rather then man should thinke it is upright, and thou canst say with David, Psal. 139. Examine my reines and my heart, and see if there be any way of wickednesse in me; then this is ano­ther good signe thou art a true saint.

Thirdly. Dost thou hold such sound principles as faints should do? as the Apostle exhorts the saints in this Epistle, To contend for the truth; so do you stand up in defence of the truth against hereticks and heresies; and do you lead such lives as faints should do, viz. to live holily, righteously and soberly, Tit. 2.11. And canst thou say so far as thou know­est thine owne heart, thou art at Gods command, to goe when he bids thee go, and come when he bids thee come? these are good evidences thou art a true saint.

Secondly. There are some notes of tryall, whereby thou mayest perswade thy selfe con­cerning another that he or she is a true saint.

First, when thou feest they are as carefull to walke close with God in a generall and particular calling, at home as well as abroad; many are zealous abroad amongst such as will observe them, who but they for religion, but if you follow these men home, then [...] may be yee shall see they neither regard body nor soule; are faithfull neither in the duties of their generall calling, nor particular neither; truly if it be so, that man or womans heart is very suspicious.

Secondly. A gracious man is an humble man; That soul that God makes his residence withall, is an humble soule; I dwell with the humble saith the Lord, Jsa. 57.15. and I will looke to him that is poore and of a contrite spirit, Isa. 66.2. When we see a soule walke humbly with God, Mich. 6.8. this may give good evidence to others that such a one is godly; and on the contrary, it makes such suspicious as are proud, self-conceited, esteeme well of themselves, and are ready to scorne others.

Thirdly. When we see men and women established in the truth, this gives good evi­dence unto others of their uprightnesse, as saith the Apostle, Col. 2 7. Rooted and built up in him, and established in the faith: not like the wandring stars Iude 13. which runne from one errour to another, untill they have lost all truth, but fixed staires established in the truth, stedfast, unmoveable, and abundant in the worke of the Lord. When wee see them so established, as nothing can remove them, but with Paul are willing to be bound and to dye for the Lord Jesus; this man gives good evidence of an upright heart: it is the expression of Salomon, Pro. 14.15. The foole beleeveth every thing, but the prudent man will consider his goings.

Fourthly. A man gives others good testimony of his uprightnesse, when he takes re­proofes well; Give admonition to the wise, and he will be wiser saith the wise man, Prov. 9.9. When reproofe is to him as Jewels of gold, and he ready to say, blessed be God for this reproof, as David who said to Abigall, Blessed be thou of the Lord, who met me to keep my hand from shedding of blood; and in another place, Let the righteous smite me for it is a benefit; it is the property of a godly man to take reproofes well; and on the con­trary, when a man hates him that reproves in the gate, Amos 5.10. and counts him that reproves, an enemy; and ready to say, Why doth he reprove me? Is he not as bad himself, and I could have charged him with as much as he charged me, and I know as much by him as he doth by me, these expressions savour of a bad heart.

Fifthly. A man gives others good evidence of his uprightnesse, when he is not a respe­ctor of persons, but loves the meanest saint that beares the Image of God, as well as the richest; my meaning is not that a godly man should not give that civill respect to e­very one that their place calls for, Honour to whom honour belongs; but that I minde you of is, that where there is true grace, there will be a true love and respect to those saints that go in gray coats, ay and thred-bare coats too, such as go out to their day la­bour, such as live in a poor cottage, as well as those that are arrayed in silkes and sattins, and live in stately houses; there is many a man loves so much as they see of the fashion in another; and so much as they see of their opinions in another; but the godly love whatsoever they see of God in another, Hereby, saith our Saviour, shall all men know ye are my disciples, if yee love one another, Iohn 13.35. The saints love the Image of Christ wheresoever it is.

So that yee see beloved that though all that externally seeme to be saints, are not; yet there is a possibility for a man to know himselfe to be a true saint, and to be perswaded that another is a true saint. Wee come in the next place to that which followeth; and here I might insist upon their coming into the Church, which is subtily, They creep in un­awares; but I intend not to speake of that now, but to come to the point of doctrine, which arises from their condition, Which were of old ordained to condemnation; for ha­ving the doctrine of Reprobation held forth in the Text, I shall insist upon that, and handle it somewhat more generall then as it concernes the persons spoken of in the Text; the doctrine therefore is this,

That God did of old ordaine some unto condemnation. And because it is a doctrine not often insisted upon, and at this time is denyed, I intend to prove it from Scripture. Secondly, To give you the reason. Thirdly, Answer objections. Fourthly, Make appli­cation. But before I come to the proofe of the doctrine, it is very necessary that I should shew you what Reprobation is. Predestination hath two parts, Election, and Reprobati­on; for it is Gods eternall and unchangeable decree to save some of the lost race of A­dam, by Jesus Christ; and to passe by others, leaving them under sinne in a state of con­demnation, as they were lest in Adam, without any possibility of mercy; so that Repro­bation [Page 8]is Gods eternall and unchangeable decree to passe by some of the Iost race of A­dam, leaving them in that condition they were lost in Adam, without any possibility of re­covering for ever.

First. It is Gods decree, you have the proofe in the Text, They were of old ordained to Condemnation, so 1 Peter 2.8. To which they were ordained, it was ordained that they should stumble at Christ.

Secondly. To passe by some, Rom. 9.11, 12, 13. For the Children not being yet borne, neither having done any good or evill, that the purpose of God according to Election might stand, not of workes, but of him that calleth; it was said too here, The elder shall serve the younger; as it is written, Iacob have I loved, Esau have I hated; here we see plain­ly God chose some, and passed by others, not for foreseene works and merits; for God saw nothing in Iacob that deserved his love, more then he saw in Esau; but he chose some and rejected others, because it so pleased him; therefore saith the Apostle That the purpose of God might stand; so that it is plaine, that it was Gods purpose to passe by some of the lost race of Adam.

Thirdly. They are left without any possibility of recovering for ever, because Gods decree to leave them under sinne and condemdation, cannot be altered, Psal. 33.11. the counsel of the Lord shal stand for evermore, his purpose is unchangeable, yea it is as impossible for the Reprobate to be saved, as it is for God to change and alter his purpose; so that though Christs death was sufficient in it selfe, to ransome not onely a world, but many thousands of worlds; yet it was never intended by the Father in giving of his sonne to dye, or by the Sonne in laying downe his life, that the Reprobate should be saved, or that Christs derth should frustrate Gods decree; and therefore see how ineffectuall all the Ordinances of God are to the Reprobate; the Lord hath ordained that by the foo­lishnesse of preaching he will save them that beleeve; but the Word is a condemning let­ter to the Reprobate, the savour of death unto death; it makes their hearts far; I pray see Iob. 12.37, 38, 39. Though he did many miracles before them, yet they beleeved not, that the saying of Isaias might be fulfilled, Lord who hath beleeved our report? they did not beleeve, for Isaias saith who hath beleeved? there are some are come un­der Gods decree, and come under such scriptures so as they cannot beleeve; they could not beleeve, why so? they were come under this saying of Isaias, so that they could not; there are some shall fulfill these Scriptures to their greater destruction, and therefore in the 39. verse they could not beleeve, for Isaias saith, He hath blinded their eyes and harde­neth their hearts; I pray marke, they could not because Isaias saith; now if you demand how God hardens their hearts, and blindes their mindes, I answer, By punishing sinne with sinne, giving them up to the hardnes of their hearts, and blindnes of their mindes, leaving them to themselves to go on in the way to destruction.

Next, the causes of Reprobation are these; the efficient moveing cause is Gods good will and pleasure, to leave the sinner in that miserable estate into which he is fallen in A­dam, Mat. 11.26. Thou dost hide these things from the wise, and understanding, why? for because it is his good will and pleasure, so Rom. 9.18. He hath mercy on whom he will, and whom he will he hardeneth, and verse 21. hath not the Potter power of the clay to make of the same lumpe, one vessell to honour, and another to dishonour? are we not all in the hands of God, as the clay is in the hands of the Potter? may the Potter of the same piece of clay make one vessell for honour, and another for dishonour, and may not the Lord if he please? therefore saith the Apostle in verse 22. What if God will shew his wrath? so that the efficient cause is the good pleasure of his will.

Secondly. The finall cause is the eternall glory of Gods Justice, Prov. 16.4. He hath [Page 9]created all things for his glory, and the wicked for the day of wrath; for in inflicting e­ternall punishment upon the Reprobate, he doth to eternity shew his severity against, and hatred of sin. And so I come in the next place to the proofe of the doctrine.

That God did of old ordaine some to condemnation, it appeares a truth in the text, so in Iohn 17.12. Of all that thou hast given me have I lost none, but the child of perditi­on, that the Scripture might be fulfilled; I pray marke, Iudases destruction was or­dained; God had decreed it from eternity: so why did those stumble at Christ? 1 Pet. 2.8. it was ordained they should doe so; in Isa. 30.33. Tophet is prepared of old, it was or­dained of old that some should perish, for in Mat. 25. he shall say to them on his left hand, Go ye cursed into everlasting fire, prepared for you; Gods wrath is a prepared wrath it is prepared for the wicked; now if wrath were prepared of old, then the wicked who are the vessels of wrath were ordained to it of old, therefore saith Iob, The wicked are kept unto the day of destruction, they shall be brought forth in the day of wrath, Job 21.30. But here ariseth an Objection.

If God did ordaine men to condemnation, he is the Author of it; but God did ordaine some to condemnation, ergo he is the Author of it.

Ans. Although condemnation be of God foreseene and ordained, yet none are con­demned, because God did foresee and appoint it, but because the Reprobates themselves do such actions as procure damnation, and so by their wicked actions they bring to passe the eternall counsell of God concerning their damnation, Hosea 9.13. Oh Israel thou hast destroyed thy selfe, but in me is thy helpe; as if the Lord should have said, art thou destroyed? thou mayest thanke thy selfe for it; thou mayest say here is the effect of sin, this misery, and woe, and damnation, my sinne brings upon me; God at the first made man righteous, but he sought out many inventions, Eccles. 7.31. I pray observe, man sought out; so that it is men use such meanes as procure their condemnation, they are causes of their owne ruine.

Ay but you will say, God did did decree those actions as well as their destruction for those Actions, for the Text saith, God did ordaine that the wicked should stumble at Christ, and he being the author not onely of the punishment, but of the sinne, also he is the Au­thor of condemnation.

Ans. We must make a distinction betweene sinne it selfe, and the permission thereof; it is one thing to be the author of sinne, and another thing to permit sinne; for as God did decree to passe by some of the lost race of Adam, he did also decree to permit them to use such meanes as should bring to passe his decree; so that Adams will was not forced by any violence of Gods purpose, compelling him to consent; but he of a voluntary free­will, left God and hearkened to the devill; so that it is true, God did decree the per­mission of those actions, and they in doing of those actions bring to passe Gods decree, con­cerning their damnation, and thus their destruction is of themselves.

Obj. But you will say, God could have prevented those actions that procure our dam­nation, if he would.

Ans. First, God was not bound to prevent it: he was no more bound to keep Adam in the estate of innocency, then he was bound to create him and set him in that estate. Se­condly, After he had destroyed himselfe, God was not bound to save him, no more then he was bound to create him; and therefore it is no lesse then blasphemy to say, God is the Author of sin and condemnation, because he permits sin, and destroyes the creature for sinne, when he is not bound to prevent it, and it stands with his Justice to punish it.

Againe we must take notice that it is one thing to be the author of an action, and ano­ther [Page 10]thing to be the Author of the evill of that action; it is true God did decree that such actions should come to passe, viz. that he would permit Adams fall, and all other wick­ed actions, but God is not the Author of the evill of those actions, but the evill of these actions is from our selves, and the misery that followes we bring upon our selves, accord­ing to the Scripture expression, Thou hast destroyed thy self, Hosea 9.13. and man suffers for his sinne, Lam. 3.39. Thus God did ordaine some to condemnation, he did decree like­wise to permit them to destroy themselves, as did those who stumbled at Christ, 1 Pe. 2.8. though God did ordaine Cain, and Pharaoh, and Judas to condemnation, yet through their sinnes they bring to passe Gods purpose; sain his envy, murther, cruelty, and de­speration, this brought his ruine and destruction; and Pharaoh by his contempt of God, cruelty to his people; obstinacy and hardnesse of heart, wrought out his ruine; so Iudas his covetousnesse, treachery, treason to his Lord and Master Jesus Christ, despe­ration, procured his ruine; so hereticks by their pride, vaine glory, selfe-conceitednesse, wickednesse, deceiving, and being deceived, they ruine themselves, and thus they them­selves bring to passe Gods purpose.

Reason of the doctrine is, That he might magnifie the glory of his justice, as well as the glory of his mercy; the glory of his justice, in inflicting punishments upon the ves­sells of wrath, and the glory of his mercy in saving his people; he hath created all things for his owne glory, and the wicked for the day of wrath, Prov. 16.4. For as the godly shall for ever set forth the glory of his mercy, so the wicked shall for ever set forth the glory of his justice.

We come in the next place to answer objections. May some say, If God hath ordai­ned some to condemnation; how shall we know who they bee, or how many there be of them?

Ans. Secret things belong to God, but things revealed to us and our children, Deut. 29.29. We have nothing to do to pry into Gods secrets, as whether so many of a hundred, or so many of a thousand shall be saved, and the rest damned; or whether this man or that woman be an elect vessell, or a reprobate, that is onely knowne unto God; the foun­dation of God standeth sure and hath his seale; the Lord knowes who are his, and the Lord knowes who are not his, but we know not, neither is it necessary that we should know; thus much we may know, that God hath elected some and rejected others; for this he hath revealed in his word, and that the number he hath elected, is but a remnant in com­parison of the rest of the world, as in Rom. 11.5. There is but a remnant according to the election of grace; but how many in a towne, or a kingdome, no man can determine; it is not for the minister to say, so many in my parish are reprobates, for the housholder to say, so many in my family, such a sonne, or such a daughter, or such a servant is a reprobate; we know not but God may let the day of his power come upon them, and bring them in to Jesus Christ; it is not for a particular man to determine concerning himselfe he is a re­probate, he knowes not but that God may shew mercy to him; therefore we have nothing to do to be so curious, as to pry into Gods secret counsell.

Object. This doctrine of reprobation is not fit to be preached, because it is the next way to make people despaire.

Ans. First, It is a part of Gods counsel, and therefore ought to be preached; how can a Minister with Paul Act. 20. say, I have not ceased to make known to you the whole coun­sell of God, if they do not with Paul teach the doctrine of Reprobation?

Secondly. It is the doctrine of Christ, Mat. 20.16. Many are called, but few are chosen; the doctrine of Paul, Rom. 9, 10, 11. Chapters, in all three chapters how doth the Apostle insist upon Election and Reprobation, and Saint Iude in the Text, Peter 1 Epistle 2.8. [Page 11]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 these texts speake of such a world as it is impossible any of it should perish, that is, the world of the Elect; this world of beleevers we read of, Iohn. 3.17. Christ came into the world not to condemne the world, but that the world through him might be saved, that is, the world of beleevers, as verse 16. That whosoever beleeve in him should not perish.

Fourthly. There is the Reprobate world, Ioh. 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 lyes in wick­ednesse; any understanding man may see that this world spoken of in these texts of Scrip­ture [Page 12]is not meant that world which the other texts of scripture before alledged made men­tion of; but that the other is the world of beleevers, 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 originall of many absurdities; of what dangerous consequence would it be to delude poor soules, and tell them Christ died for all; for God would that all men should be saved, and Christ gave himselfe a ransome for all? in opposition to Rom. 9 18. Whom he will he hardeneth, and verse 22. What if God will shew his wrath? and in Ioh. 12.39. They could not beleeve, 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 plaine he will all men should be saved, that is of all sorts; not onely Jewes, but Gentiles; not onely rich but poore; 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 obtaine, and the rest are hardened. Rom. 11.7. And God is not bound to give grace unto them, and inable them to beleeve, 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 doe not that which he made it able to do at the first.

Obj. But the promise of grare is universall.

An. To say that the promise of grace is universal, is false, yea contrary to Scripture, Ge. 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 sinne, that the promise of Jesus Christ might be given to them that beleeve; if only to them that beleeve, then 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 Jewes and Gentiles, the Scripture hath concluded all under sin, that he might have mercy upon all; that is not only upon the Jewes, but upon the Gen­tiles, but his meaning is not that all shall be saved, for then he must contradict himselfe, 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 alwayes meane the whole world, all mankind without ex­ception; for to take the word all so generall 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 shal be saved, as Psal. 9.17. The wicked shall turne 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 sayes, The wicked shall turne into hell, and all nations that forget God; so Marke 16.16 He that beleeveth shall not be damned; but this text Rom. 11 32. shewes that all are shut up in unbelief, therefore according to that text in Mark all shall be damned; so whereas he sayes, That he might have mercy upon all, in Pro. 1.26. he sayes, That he will rejoyce at the destruction of the wicked, not that God rejoyces at their ruine 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 rejoyce 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 ransome for all, and yet doth not save all, is unjust; but God taketh a sufficient ransome for all, and get doth not save all. Ergo

Ans. The sufficiency of the ransome doth not bind God to apply it to all; Shew me either where God is bound to it, or hath ingaged himselfe in such a bond; Suppose a thousand men were sold for bondslaves, and ten thousand pounds de­manded for their ransome out of Captivity, and suppose one man should goe, and ransome five of that thousand men; and where as 10000. pounds is demanded for all, he goe and pay a thousand times as much for the ransome of five as would have ransomed them all; and his intent in paying such a vast summe of money above what was demanded, was but the ransome of five; and the intent of him that re­ceives the money is to release but five; Does the sufficiency of this ransome 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 sinne and Satan; in such spirituall bondage and Captivity, as no finite creature is able to pay the ransome; Gods Law must be fulfilled, and his Iustice satisfied; None in Heaven or Earth could be found able to ransome lost mankind; The Father he gave his Son to purchase a Ransome; the Son of God he paid a ransome, and he paid a Ransome so much greater then 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 one­ly a World, but a thousand Worlds, and the Sons paying of it, and the Fathers re­ceiving of it was but for a few; Does the sufficiency of this Ransome bind God to apply it to those for whom he did not receive it, no, it cannot be; If a man that hath many debters will forgive one, is he bound to forgive all; God he payes the Ransome himselfe; and is not bound to pay it for all, nor to apply it to all.

Object. If Christ have not redeemed all, why doe you Ministers offer Christ to all?

Answ. Because it is unknowne to us who they be that God hath rejected; they are knowne to God, but they are not knowne to us; And therefore in Christ's stead we beseech poore soules to be reconciled, and offer Christ to all that will accept him upon Gospel termes; but yet wee propound Christ upon such conditi­ons as all have not, viz. To the humble soule, the hungry and thirsty soule, Mal. 3.1. Ioh 7.37. And the weary and heavie laden soule, Matth. 11.28.

Use. Did God of old ordaine some to condemnation? This serves to condemne the generall 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 seldome come to a search of the conditions of their flocks; by laying open their misery out of Christ, and shewing them the absolute necessity of a Christ; and acquaint them with the many rocks and dan­gers in the way to Heaven; and cry downe their sinnes, their Swearing, drunken­nesse, uncleannesse, Sabbath prophanation, as the Prophet Isaias commands, Isa­ah 8.1. Crie aloud spare not, lift up thy voyce like a Trumpet, shew my people their transgressions, and the house of Iacob their sinnes; Nay, did they not inhi­bit the Doctrine of Predestination to be taught in Churches, under a pretext of driving men to despaire; Seldome did we beare 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 joyne with them in their wicked Designes; And thus they would sad the hearts of the righteous, and strengthen the hands of the wicked; wheras, it is the duty of a Minister to put a difference betwixt the holy and prophane, at Ezek: 44.23. And they shall teach my people the difference between the holy and pro­phane, [Page 14]and cause them to discerne between the uncleane and the cleane; they ought to make such a difference as the people may discerne between the good and the bad; to give to every one their portion, comfort to whom it belongs, and ter­rour to whom it belongs; that they may shew 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, Ioh. 5.35. How many might we looke upon in England that neither burne in Doctrine, nor shine in their conversation; but are scandalous in their lives; In stead of ro­proving sinne, they would sweare and bee drunke, and uncleane; And who set worse examples in many Parishes then their Minister; and when the Lordsday comes, if they did preach, it was to daube people with untempered morter, crying Peace, Peace, when they should have cryed sudgement and damnation; but oh! How sad will their account be at the great day, where the bloud of their flocks shall be required at their hands.

2. Use. Did God of old ordaine men to condemnation? This dashes the opini­on of Pelagians, who hold universall grace, universall redemption, and universall pardon; A Doctrine condemned by all reformed Churches, yea, such as once pretended a tender Conscience; their Consciences are now growne so seared, as they can joyne with the Prelates in this particuser; They would have smooth things taught, and sweet notions; but take heed yee doe not reprove sinne, nor admonish to duty, for you shall soone heare of us then; and why so? Christ died for all. I find in Scripture that Christ dyed for his people; but I cannot find in Scripture that Christ died for the Reprobate; that he died for his people, is plaine, 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 himselfe for it, that he might sanctifie it and cleanse it; Marke, he gave himselfe for his Church, and in the 10th. of Iohn he saith, he layes downe his life for his sheep, but he doth not say he layd downe 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 alledge, which plainely proves that Christ dyed for his people, but they doe not prove that he dyed for the Reprobate; What a strange Doctrine is it that some broach, that Christ dyed for the damned in hell, grounding it upon 2 Pet. 2. They deny the Lord that bought them; which will appeare very absurd, if wee consider how they were bought. They were bought externally, but that they were bought with the bloud of Christ cannot appeare in the text. The Scripture shewes that God doth buy a people two wayes, either externally, when hee brings them into the bond of an outward Covenant, as he bought the Iewes, Hoset 3.2. So I bought here to me for fifteene pieces of silver, and a homer and a halfe of Barley. And God is said to buy his people with the bloud of Christ, 1 Pet. 1.18. These, which denyed 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 bloud of Christ, it had been impossible that they should perish; for Christ saith in Ioh. 10th I lay down my life for my sheep, and I give them eternall life, and they shall never perish; And Iohn 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 Iudas was given to Christ, as well as [Page 15]the rest. I answer, that Iudas 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 dye, or the in­tent of the Sonne in laying downe his life to shed his bloud for Iudas, or that ever Iudas was given to Christ as an elect vessell; for if Christ had shed his bloud for him, and he had been given to Christ as an elect vessell, hee could not have perished; for verse the second of this Chapter, We read, the Father hath gi­ven the Sonne power over all flesh, that hee should give eternall life to as many as hee gave him; And seeng it was the Designe of the Father and the Sonne, to give eternall life to them that were given to Christ. Had Iudas been redeemed by the bloud of Christ, and given to Christ as an elect vessell, hee could not have perished; Nay, had Iudas been given to Christ as an elect vessell, Iesus Christ would not have lost him; for so saith the text, I have lost none but the child of Perdition; so Iohn 6.37. All that the Father hath given mee shall come to mee, And he that cometh to mee I cast not away. Had Iudas been given to Christ as an elect vessell, Iesus Christ would not have cast him off; for all them that Christ did redeeme shall be saved, as Isaiah 53 10, 11. When hee shall make his soule an offering for sinne, hee shall see his seed, he shall prolong his dayes, and the will of the Lord shall prosper in his hand, hee shall see the travaile of his soule and shall be satisfied; so Job, 3.24 Hee will mercy on him, and say, deliver him that hee goe not downe into the pit, for I have received a Ransome for him; If the Father hath received a Ransome, hee will most certainely deliver such, that they goe not downe into the pit; So, that if Christ had ransomed all, as the Pelagians affirme, then all must be saved, but it is plaine in Scripture, that but a few are saved; and as plaine, that Christ ransomed onely the elect, and that on­ly the elect shall bee saved by Christ, as Rom. 8.30. Whom hee predestinated, that is, them whom he predestinated to life, them hee called, and whom hee cal­leth, he justifies, and whom he justifies, them he also glorifies.

3. Use. Is for examination; Did God of old ordaine men to condemnation; then wee should every one of us examine, whether we be in an estate of salvation: When wee heare some shall perish, me thinks every one should put it to the que­stion, whether I am one of then. When Christ said, one of you shall betray me, every one began to question, is it I, so when you heare some shall perish, mee thinks every one should be ready to [...]y, is it I, oh! I pray God it may not be I. How should this put you on, to give all diligence to make your calling and electi­on sure? 2 Pet. 1.10.

Object. But how shall I know I am none of those that God did ordaine to con­demnation?

Answ. Whom God hath elected and whom he hath rejected wee know not, as I told you b [...]e, neither is it necessary that wee should know; but yet thou mayst know for thy owne particu [...]er, that God hath predestinated thee to life; First, by thy effectual [...], those that he predestinated to life them he called; I meane not a bare outward call, but an inward call by the word and Spirit: When God doth not onely by his word say to a poore soule as Christ did to Mathew, when he sate at the receipt of the cusion [...], but inables the soule to arise and follow him, as Matthew arose and followed Christ, Matthew 9.9.

It is a calling the soule from sinne, from amongst the rest of the world unto Ie­sus [Page 16]Christ, and inables the soule to follow Christ, examine thy selfe, Hath the Lord thus effectually called thee, that thou hast left all to follow Christ; this is a signe thou wert predestinated, for whom hee predestinateth, them he also calleth, Rom. 8.30.

Secondly, hast thou true saving faith, justifying faith, whom he predestinated to life, hee works faith in them, Acts 13.48. So many as were ordained to eter­nall life beleeved. When God hath a people to call home to himselfe, he either brings them to the meanes, or the meanes to them; and those that doe belong to the election of grace beleeve, and the rest are hardned; Hast thou this saving faith, not a fancied faith, a dead faith, an easie faith; but saving faith, such a faith as was wrought in thee by the word and Spirit with power; such a faith as was not in the power to give, nor in thy power to receive, untill God inabled thee by his Spirit; then thy faith doth evidence to thee that thou art ordained to life; for whom hee cals, he justifies, Rom 8.30. And wee are justified by faith, Rom. 5.1. Not that the essence of faith justifies; for it is the righteousnesse of Christ justifies, but faith justifies instrumentally, in that it layes hold upon that which justifies the righteousnesse of Christ.

3. Whom hee predestinates to li [...]e, as hee calls them and justifies them, so he sanctifies and glorifies them, this sanctification is begun in this life; God prede­stinates his people unto holinesse; He chose us in Christ before the foundation of the world, that wee should be holy, and without blame before him, Eph. 1.4. This sanctification is begun here, and shall be perfect in glory; examine, hast thou this evidence of thy election, thy sanctification? Art thou holy? Is thy life holy? Doest thou walke exactly, as the grace of God which brings Salvation teacheth, to deny ungodlinesse and worldly lusts, and to live holily, righteously, and soberly in this present world, Tit. 2.11. This is another evidence of thy election.

4. Use. Is Consolation to all such as finde upon examination, that they have good evidence of their election, all such as God have let read their names in the the Booke of life, you may goe home and rejoyce, and take strong consolation, because God hath predestinated you to life, and your names are written in Hea­ven: and if hee hath predestinated you to life, and writ your names in Heaven; Who shall be able to blot them out againe? None in Heaven or Earth shall ever be able to blot out thy name out of the Booke of life; therefore let us say with Paul, What shall seperate us from the love of God? Rom. 8.35. All that men and Devills can doe, cannot separate thee from Gods love, nothing that ever hath been, is, or shall be that can separate thee from Gods love. There is no condemnation to them that are in Christ Iesus, Rom. 8.1. God hath decreed thy salvation, and Gods decree shall stand, let men and Devils say what they will to the contrary, Psal. 33.11. The Counsell of the Lord shall stand for e­vermore. It is as possible for God to deny himselfe, as it is possible for thee to pe­rish; for, We are kept saith the Apostle, by the power of God through faith to salvation, 1 Pet. 1.5. And therefore as our Saviour Christ said to the seventie, Luke 10.20. Rojoyce not that the Spirits are subdued unto you, but rather rejoyce that your names are written in Heaven. So say I, and more, rejoyce not onely that your names are written in Heaven; but rejoyce that your names are written in Heaven, and can never be blotted out againe.

Secondly, as I would have you rejoyce, so I would have you also humble; Why did God predestinate thee to life? what, because hee saw thee better then o­thers, or because of unseen m [...]rits or workes? no surely; before Iacob and Esau had done good or evill saith the Lord, Iacob have I loved, Esau have I hated; They were two in one wombe, and God chose the one, and refused the other, to shew to us, that it is of his free mercy and grace, according to his good pleasure; I knew saith the Lord thou wouldst transgresse from the wombe, Isay 48.8. And I called thee a transgressour from the wombe; And Amos the 9.7. Were yee not as the Ethiopians unto mee, saith the Lord; So, May not the Lord say of thee, thou art a damned Creature, it was I that saved thee, thou wert a lost Creature, it was I found thee; thou had'st destroyed thy selfe, it was I said Thy help in is me; thou layest in thy bloud and filthinesse, and no eye pitied thee; it was I spread my skirt over thee, and washed thee from thy filthinesse, and entered into a Cove­nant with thee, It was of his free grace to predestinate thee to life, and there­fore be humble, and give him the glory of his free-grace.

Thirdly, as it is your duty to rejoyce, and to be humble, so also to be thankfull, that God should looke upon you, and predestinate you to life: When hee passes by so many on the right hand, and the left, as the Scripture expression is. There is but a remnant according to the election of grace, Rom. 11.5. And that I should be one of them would the soule say, such a vild and sinfull wretched creature as I; Was there ever the like love? was there ever the like mercy? May not Heaven and Earth stand amazed at it? Oh! what shall I doe to be thankfull enough to this God? oh! you know your Interest is in Christ, studie prayses and thank­fulnesse, not a verball thankfulnesse but a reall thankfulnesse, shew it by your obedience, by your holy conversation; by your walking sutable to your place, as in 1. Pet. 2 9. Yee are a chosen Generation, a Royall Priesthood, a holy Na­tion, a peculiar people, that yee should shew forth the vertues of him which hath called you out of darknesse unto his marvellous light; so should Christians walke according to their place; that God may be glorified by their holy conversation; God hath chosen the Saints to be holy, and called them to holinesse, and com­manded them, be yee holy, for I am holy, and therefore the Saints should studie holinesse, and shew their thankfulnesse in a holy obedience.

5. Use: If God hath of old ordained some to condemnation: then hence bee you exhorted, as you would be glad to know you are none of them, to give all diligence to make your calling and election sure, 2 Pet: 1.10. Not but that it is sure in respect of God, but the meaning is, to use all meanes to make it sure to our soules and Consciences.

But it may bee you will say, why should I use the meanes, if God have de­creed I shall be saved, I shall, if hee have decreed that I shall perish, I shall, doe I what I can, and use what meanes I can.

I answer, What hast thou to doe to pry into Gods secret Counsell concerning thy election; though God hath decreed to passe by some, yet hee does not name thee for one; but have appointed the use of the meanes, and call upon thee to make thy election sure; so that it is thy duty to use the meanes, and leave secres things to God; for God hath appointed how long every man shall live, and they cannot passe that time that God hath appointed them, Iob 14.5. He hath see [Page 18]his bounds that hee can not passe; but withall as hee hath appointed how long everyone should live; so he hath appointed the use of the meanes for the preservation and maintenance of life to such a time, as to dwell in houses, weare cloathes, eat and drinke; will any man say, God hath appointed my time and I shall live that time whether I use the meanes or no; no surely, but will use the meanes God hath appointed; so God hath appointed the use of I meanes for the attaining the Knowledge of our election? Would wee make it ture then, we must use the meanes.

6. Ʋse. I might use many motives to put you upon the use of the meanes, I in­tend to speake but of one or two.

First, consider there is a possibility of making thy Calling and Election sure; Why should the Apostle exhort to it, if it were not possible, 2 Cor. 13.5. Exa­mine your selves faith the Apostle, whether you bee in the Faith, prove your selves, know you not your owne selves Iesus Christ is in you, except yee bee Re­probates. Why should the Apostle exhort to try, prove, and examine our selves, if it were not possible to know that our Calling and Election is sure.

Secondly, consider thou canst have no comfort in the neglect of the use of the meanes but rather terrour; because thy perseveting in the neglect of the use of the meanes will rather evidence to thee, that thou art not Elected; for you see Rom. 8.30. Those he Predestinated hee called; that is those that God predestinated to life, hee calls in his due time, and therefore wee must looke for a call or not looke to come into the Kingdome of Heaven; doth God let thee sit still in securitie in thy carnall condition under the meanes, many a hard heart have been softned and many a blind mind inlightned, many a unbeleeving soule have got faith in Christ in the use of meanes; and thou art a hard-hear­ted Sinner still, hast a blind mind still, lie in unbeliefe still, lye frozen in the dregs of securitie. I tell thee if thou goest on and die in this condition, thou must bee sure to perish, for thy persevering in this estate is a signe that God did not decree to save thee. It will appeare if thou compare Acts 15.38. with Iohn 10.26. in Acts. 13.58. So many as were ordained to Eternall life belee­ved thus, That whom God did Predestinate to eternall life, hee did predesti­nate to faith to beleeve in Christ And therefore in time the Lord either sends the meanes to them or them to the meanes, and calls them and workes Faith in them; and on the contrary, when the Word proves a hardening, a condem­ning letter to the hearers, when it is not a word of Faith to them: It is a signe that God did not Predestinate them to life; for in the other text of Scripture, John 10.16. Yee beleeve not saith Christ, because yee are not of my Sheepe; this is the Reason they were none of Christs sheepe, and therefore could not be­leeve. And therefore take heed of neglecting the use of the meanes, and roc­king thy selfe asleepe with this, If God have decreed I shall be saved I shall; I tell you many have stumbled and fallen upon his Rocke, and so mayest thou if the Lord bee not mercifull to thee, Mee thinkes this should make such trem­ble as are in the state of unbeleefe and impenitencie, and hard-heartednesse under the meanes; how shouldest thou tremble ever when thou seest any of thy Companions brought in to Iesus Christ, such a fellow Drunkard, such a fellow Sweater, such a vild wretch the Lord brought home; and I am yet lefe in sinne, [Page 19]I am yet uncalled, unjustified, unsanctified, and yet I must bee called or hee damned; for tall those that God predestinates to life, hee calls them in his due time; I mee thinks, I feare God hath not predestinated mee to life, that hee lets mee alone in sinne, oh Brethren! that you would consider of these things; thou that art a husband, and looke upon thy wife that is godly, and thou act ungodly still; With what sad thoughts may'st thou thinke of this; Oh! God hath called my wife, and manifested his love to her, shee hath left her former sinnes, and she walks close with God; but I am uncalled still, and I goe on in the wayes of sinne still; Oh! had God in­tended good to mee, surely he would call mee, and give mee a new heart; and with the like sad [...]ghts may ungodly Wives looke upon their godly Husbands; And ungodly companions, who it may be have many a time scoffed and jeered at others of their companions, because they have left their former sinnes, and walke more close with God, out oh! they might looke upon them with weeping eyes, it they would consider this, that those that God predestinates to life, them hee calls, and them he justifies, them hee gives faith too, As many as were or­dained to eternall life beleeved; and yet he hath to this day let them alone in their sinnes to goe on after the hardnesse of their hearts: as if the Lord should say to them as to Ephraim, Hosea 4.17. He is joyned to Idols, let him alone, let them goe on in their sinnes, and perish in their sinnes, if they will die ungodly men and women. Consider of this; They could not but mourne and lament their conditions; and therefore let this Doctrine be rather an incouragement, to put you on, to give all diligence to make your calling and election sure; then a ground of presumption or despaire.