THE EQVALL WAYS OF GOD: TENDING TO THE RECTIFYING OF THE CROOKED WAYS OF MAN. The Passages whereof are briefly and clearly drawn from the sacred SCRIPTURES. BY T.H. EZEK. 18.29. O house of Israel, are not my ways equal? LONDON, Printed for JOHN CLARKE, and are to be sold at his shop under St Peter Church in Cornhill. 1632. TO THE CHRISTIAN Reader the Author wisheth Grace, Peace, Salvation. CHristian Reader, GOD'S ways revealed are not only written for man's perusal, but also put to his consideration, as being beyond all exception; for God demands of him, Are not my ways equal? Ezek. 18.29. As if what the better sort of men readily acknowledge, the worst could not in reason deny; what the one set their hearts on, and freely bless God for, the other, convinced by evident truth, could not but approve. These ways of God I have endeavoured to trace out so far as clear Scripture gave me light, and common consent of men's judgement went along with me. Further disquisition might perhaps trench on things unrevealed, Deut. 29.29. which are a tree of knowledge still forbidden by God; or prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Ti●. 6.4. strife about words and vain disputes, which tend not to godly edification. The former being as culpable as it was to press too near Gods holy Mount; the later proceeding usually to envy, contention, railing, evil surmising. Moreover in laying open these equal and plain ways of God I have not used subtle, either discourse or dispute, which elsewhere hath its place and use: 1 Tim. 6.25. sua se jactet in aula; but such, as Paul calls, wholesome words of Christ, borrowed from the Scriptures treasury; such as his practice allows, Act. 26.25. words of soberness and truth, Plat. in Sym. and have made, as Socrates desired, truth my chiefest aim. As for the structure of my speech; it is, if not, as Socrates further said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as offered itself; yet far from the acquaint strain now affected. Eurip. in Phoe●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉· Truth is amiable and commendable of itself, and needs not to be clothed in phrase fashionable to the time, and the humour of curious ears; especially seeing we find, that the style of speech accounted by the Mint masters thereof very elegant, holds fashion not an age, yea not much longer than the variable garb of our outward habit: for having showed itself to the world, it comes to the touch, and soon is exploded (for so usually it falls out) as being affected or fantastical, or otherwise liable to some just exception. But truth is constantly the same, still keeps the same splendour, still beholds us, as the Sun, with the same glorious eye. And where it meets with most masculine and true elocution fitted to the matter & circumstances thereof (in which regard it is praise worthy) it gives more grace and lustre to the speech, them possibly it can borrow from the same. Again, I have endeavoured for truth & plainness; for plainness, that I might not be misconceived, nor have what I reach out with the right hand, to be laid hold on with the left; for truth, that I might avoid contention; for Socrates found by experience, Plat. Symp. that it was an easy matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to gainsay Socrates, but not the truth: much more may I, who am less able to propound it. Furthermore may you please to understand, that in the first composure of this discourse, it was only cast into certain heads, and intended by me for mine own better understanding of these matters, without any mind to make it public; and now is made yours by the Press at the instance of some loving friends, who entertain better thoughts of it, than I myself could hope, or perhaps it deserves, for in a friends censure sometimes it happens, Vt veris addat multa faventis amor. Some indeed have conceived that the plainness and briefness thereof may be useful to men of plain hearts and of not so deep apprehension; & to such, whose time is much taken up with variety or frequency of employment. Which surely it is more likely to do; If as I in setting the whole frame together laid aside all prejudice and partiality: So the Reader come to the perusal thereof with like affection. Which I humbly entreat you to do. And then know, that what you herein find sound and good, is Gods; give him the glory of it; what weak and defective, is mine, I acknowledge it; and shall be ready to do what in Plato I am advised. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plat. de Rep. lib. 3. not so to like mine own, but that I will use and yield to what others have better & more exact. 1 Cor. 13.9. The best man here knows but in part; and if each would bear his part without jarring, the music would be sweet and harmonious. No man can attain all, and therefore must not hope in himself, nor expect from others an unerring perfection. Wherefore much the rather I am emboldened to entreat, and assure myself to find your Christian love, and favourable Candour in the reading and reflecting your thoughts on this treatise, which I earnestly crave of you: and committing it to your perusal and yourself to God's blessed guidance; beseech the same God, who is the God of truth, to lead us into all truth: who is the God of peace to go along with us in the way of peace: who is the author of all our good; during the time of this life to keep us in his fear and favour: and in the life to come to bring us to eternal bliss, purchased for us by jesus Christ. Yours in all Christian services, T. H. The contents of the several CHAPTERS. IN Chap. 1. Are set down four general positions concerning Gods dealing with man. Conclusions deduced thence. Chap. 2. Positions showing more particularly what c●u●se God on his own part takes to bring man to salvation. Conclusions thence. Chap. 3. What course & order God prescribes on Man's part to be taken; and practised by them, on whom he confers salvation. Conclusions thence. Chap. 4. Our salvation is of the Lord of his mere mercy, & is effected by his powerful work in us. Conclusions thence. Chap. 5. Man's perdition is of himself, and first by default of Ruler's apostate from God, as of Cain, Nimrod, Jeroboam, etc. before Christ's time; of the Jews Rulers, of the Pope, of the Turk, etc. since Christ: So as yet such as be under them and follow their steps die in and for their own sins. Conclusions thence. Chap. 6. In the second place man's perdition is of himself, by each man's own default, where Rulers and teachers do their duties. Conclusions thence. Lastly, conclusions from the former and this last chapter jointly considered. Faults escaped in some copies. Page 13. line 16. confome for conform. p. 18. l. 14. assured for alured. l. 24. Ellas for Ellasar. p. 22. l. 3. acdhere for adhere. l. 4. ●ildren for children. p. 23. l. 26. tdhere for adhere. p. 27. l. 12. God for Gods. p. 38. l. 4. Chriss, promised in: for Christ promised, in. THE EQVALL WAYS OF GOD: Tending to the rectifying of the crooked ways of man. CHAP. I. In which four general positions are set down, as the groundwork of all: Conclusions deduced thence. FOr the opening and clearing of the equal ways of God, Ezek. 18.29. obvious to humane search, we must still keep in mind these four Positions. 1. God from all eternity decreed to do, what the Scripture tells us, that in time he hath done, or doth do, or (absolutely saith) he will do. 2. God (before whom all things are naked, Heb. 4.13. jer. 17.10. Psal. 139.2. who is the searcher of man's heart, who knows our thoughts long before) from all eternity sees, whatsoever in time cometh to pass. 3. The decrees of God for the making of the world, CHAP. 1. & for his dealing with the creatures therein, are not in time, one former or later than another in God: But are all at once simul and semel, from all eternity decreed by him. 4. All Gods decrees are infinitely wise, holy, just; tending to his glory: and have no external cause, but are squared according to the rule of his mercy and justice. These positions are evident and granted (I suppose) by all sides. Hence these general inferences (as also divers others) may be concluded. I. That God, who will hereafter glorify a certain number of men; and adjudge a certain number of men to everlasting torment, both numbers known only to himself, hath decreed the same from all eternity, before man had done good or evil. II. God by his infinite wisdom seeth from eternity what will be the estate of all men; and what in mercy and justice will be his dealing with them, first and last. So that whatsoever he hath absolutely decreed, and doth foresee, that very thing doth undoubtedly come to pass; most certain salvation to some, most certain damnation to others. CHAP. II. Particular positions about Gods dealing with man, to bring him to salvation. Conclusions thence. IN the next place we descend more particularly to these positions. 1. God from all eternity decreed to make the world, and all things therein exceeding good, and man after his own image. 2. God seeing man fall'n from this happy estate to have brought on himself death, and vanity on the creatures, from eternity decreed, that the second person in Trinity should assume humane nature, and being God, and man also without sin, should shed his precious blood, and offer up himself by death a sacrifice of infinite merit, and in itself sufficient for all mankind. 3. God also decreed for making this sufficient sacrifice effectual, to speak to man himself (as to Adam, Cain, Moses, Balaam, etc.) and by holy men his prophets, as Enoch, Noah, Moses, David, Esay, etc. who spoke (as they were moved by the holy Ghost) sometimes by word of mouth, sometimes by writing; and by other his servants, 2. Pet. 1.21. the priests, and Levites, to instruct man. And in the last times of the world (for the perfecting of that doctrine) to speak to man by his son jesus Christ; by his Apostles, and their successors; Heb. 1.1.2. & 2.3. with whom Christ promised to be always even to the end of the world: Mat. 28.20. 1. Cor. 3.9. so that they were to cooperate with him by their preaching the word. CHAP. 2. 4. God decreed to give man certain religious rites; as of old, types, sacrifices of divers kinds, circumcision, the passover; and since Christ's time Baptism & the Lords supper; as to instruct man, so on God's part to seal the covenant made to them, who rightly use the same: that he is their God in Christ. Rom. 1.20. Hos. 5.15. 5. God decreed by the visible things of the world, by several punishments, and judgements, persecutions, captivities, wars, famine, etc. and by miracles, Rom. 15.19. etc. (which the spirit of God wrought by the ministry of his servants for the conversion of man,) to humble and instruct man. Gen. 6.3. Acts 7.51. Esay 63.10. Nehe. 9.30. 6. God decreed by his Spirit to strive with mankind for the bringing them to repentance, and faith, both of old and in these later times; but not always to strive with them: And therefore in his unsearchable mercy and justice, hath fixed certain limits for the same; which are known only to his divine wisdom: unless sometimes he reveal them, as in the hundred and twenty years set for the old world. Gen. 6. So there was a fixed time in God's decree, Luk. 19.42.44. a day of the jews, until which God by his Spirit working together with the preaching of his prophets, sent early and late, and lastly by the preaching of his Son sued to them to turn unto him. In which day of visitation, seeing they knew not the things which belonged to their peace, and would not be gathered to God; God strove no longer with them: but left the generality of that nation to themselves. 7. God also from eternity, seeing the falling away of the Gentiles of old, and of the jews, in these later days, from the true Church (to whom belonged the promises in Christ, and the privileges of the fame) decreed to leave a way open to the Gentiles, then, for their coming into the true faith and worship of God: Exod. 12.38. & 48. and now sets open the gates of the spiritual jerusalem on each side of the City, for all nations to come in. Reve. 21.25. These decrees (distinctly laid down for our better understanding) in God, are not one former or later than another; but all at once upon his sight of all things, from all eternity, by his infinite wisdom, goodness, and justice, most holily decreed the word of God telling us, that these things in time have been, are, or shall be done and performed on God's part. Now from these positions it may be inferred, I. That God by making man at first in an happy estate; and when man was fall'n, by providing a Saviour in himself sufficient for all, by taking a course on his own part for the salvation of all (so far as in mercy and justice he pleased) by swearing that he wils not the destruction of the wicked; Ezek. 33.11. and by lamenting at it, shows us evidently, that so far he wils the salvation of all men. II. God did not decree to pass by, nor to forsake the greatest part of mankind in Adam's fall, as not bound to them (as indeed he was not to any,) but on his part decreed to take a course after Adam's fall (so far as in mercy and justice he would) for the recovery of all: And when the fixed time of his striving with them was expired, then only (in the execution of his decree) he left them to themselves: as Cain and his house: the jews Apostate, and their seed continuing in apostasy: and so of others in like sort. III. God hath taken a course on his part to keep man from sin, and is not the author of man's sin; having made man at the first in such an holy estate, as that he had free will to good: and (when that free will was lost) taking a course on his part to have man guided by his word and spirit, a means in it self sufficient to keep man from sins dominion: for he hath promised to be with his ordinance, and on his part will not fail. FOUR It is of God's infinite mercy, that the fathers, and jews of old, that any nation now, have God's word for their guide and instruction, in any kind whatsoever for their salvation: (& not any thing in themselves is a cause thereof.) V. All good in man, whatsoever, whether natural, moral, or divine, etc. in understanding, will and affections, is God's free gift; either the remainder of what was given man in the creation, or Gods gracious work since. CHAP. III. What course and order God hath prescribed on man's part. Conclusions thereupon. GOD (as on his own part takes a course, so) on man's part hath appointed what course they should take, for the making the decrees above effectual. Namely, they ought (before the Law was written) to inquire of the former age, and prepare themselves to learn of their fathers. The patriarchs, job. 8.8. or fathers of families (being both kings and priests) were to be honoured and obeyed of their families; and did rule over their brethren: Gen. 4. ●. Gen. 27.29. Gen. 18.19. and likewise aught to teach their children and household their duties (as God said, he knew Abraham would do his) to keep the way of the Lord, and to do righteous judgement. Also to teach them Gods worship, which must be after Gods own institution; else Abel's offering had been will-worship. Also to perform religious offices for them, as call upon God, Gen. 4.26. and sacrificing: So Noah sacrificed for himself, and them that came out of the Ark with him. Abraham often built altars & sacrificed: Melchisedek was both king and priest. job 1.5. job sacrificed for his sons every day. And (after the Law was written) the chief Rulers, Kings and others, of what title soever, Deut. 17.29. Ios. 1.8. aught to study the Law themselves: and so to govern the people, that they may live (according as God bids us pray) a quiet and peaceable life in all godliness and honesty. CHAP. 3. 1. Tim. 2.2. Also these chief rulers, when in regard of the increase of their people, they were not able to bear the burden of them, should choose Elders out of the people, men of courage, fearing God; men dealing truly, Exod. 18.21. Numb. 11.16. Deut. 1.13. hating covetousness; who set over thousands, hundreds, fifties, ten, should judge the less, and bring the greater matters to the chief Ruler. Also afterthat GOD had taken to him the Priests and Levits in stead of the first borne: The Kings or chief Rulers, Gods vice-gerents, should have these Priests and Levits their Spokesmen to the people for their instruction, (as GOD made Aaron the Priest to Moses the King:) as also to inquire of God, Deut. 33.5. and to offer the offerings and sacrifices of all both rulers and people. Also the Ambassadors and Merchants in their navigation to foreign people, should call them to God's holy mountain and worship, Deu. 33.18.19. (as Moses said of Zebulon and Ishachar) and warriors fearing GOD should, if they conquered nations, strive to bring them to GOD, as the Israelites did diverse Chananites, 1. Chron. 22.2. and David some people of diverse nations. Or if they were conquered, should advise their conquerors for their eternal good, and teach them, as the jews the Chaldeans; that the gods, who made not heaven and earth, jer. 10.11. shall perish from the earth, and from under these heavens, and (as afterward in the times of the Persians) draw many to their religion. Est. 8.17. And after that Christ (being incarnate and offering himself for man, Heb. 7.21. & 10.12.13. & having ended the levitical priesthood) became both King and priest for ever after the order of Melchisedek: he (the Church now being under the Roman Infidel, and tyrannous Emperors) he, I say, set up a Kingdom not of this world (though he was the jure King of the Jews) but a spiritual kingdom, and taught the people as never man did. Mat. last. john 7.46. And further appointed the Apostles to go and teach all nations, and baptise them, and perform other religious offices: 1. Tim. 5.17. Tit. 1.5, 6. who also did ordain Bishops and Elders to rule and teach in their several Cities: which were to be qualified as the Overseers and Elders chosen by Moses above. Besides, Christ the great Prophet which should come into the world, foretold, that Kings (at length) should bring their glory, that is, Apoc. 21.24. Prov. 14.28. the multitudes of their people (for the multitude of people is the glory of a King) to the building of the new Jerusalem, the Christian Church: Esay 49, 23. & 60.3. and so become nursing Fathers to the same: which now hath begun to have the event; when Kings, whose ancestors had given their power to the Whore of Babylon, Apoc. 17. hate her, and make her desolate: and endeavour a reformation according to God's word. Furthermore our Ambassadors, Merchants, Heb. 7.21. & 10.12.13. and Warriors by our navigation abroad, upon all occasions offered therein (following their example above) ought (as they pray first for Christ's kingdom, and then for bread and the necessaries of this life, so) to strive in the first place and principally for the advancement of Christ's kingdom, and in the next place for matters useful for their country. This God appoints on the rulers and their substitutes parts to be done. God further appoints on the people's part, what order and course they should take. The sum of all in brief is; To fear God and keep his commandments. Eccles. 12.13. To read, hear, meditate on God's word: to repent, to believe, to use Gods holy ordinances and sacraments reverently, etc. To honour the King, and be subject and submit themselves to every ordinance of man, Rom. 13.1. 1. Pet. 2.13. for the Lords sake; if both to Heathen Kings as supreme, as also to undergovernours' as sent by them, then much more to Christian Princes & subordinate rulers under them, who rule according to God's word: And (to shut up all in one word) to love their neighbours as themselves. This course and order God hath prescribed to be used on man's part. From whence it may be inferred, I. That God (not only in taking a course on his own part, but also) in showing man a course and order to be taken on his part for the salvation of all men, shows, that God thus far wils the salvation of all. II. That Rulers both supreme and subordinate in their several places must follow the course and order prescribed & appointed by God, as means, by which God hath ordered to confer salvation on themselves & others, being such a means for the salvation of their souls, as the mariners abiding in the ship, and doing their office there, was for the saving of theirs and their passengers bodies, Acts 27.31. whom God had promised Paul to preserve. III. Chief Rulers and others studying Gods word, being thereby directed in the ordering God's people, & managing their most weighty affairs; and substituting under them officers of all sorts, men fearing God, and of courage, etc. Mainly striving to bring their own people to God; and by all good means to plant the fear of God in nations yet living in darkness; Esay 60.10, 11. are the true nursing fathers of the Church, and bring their glory to the New-Ierusalem, and are saved. FOUR That people must persuade themselves (when their Princes appoint, that by Bishops and Ministers they should be ruled and taught, and they rule and teach them faithfully) that God hath a chief hand therein, 1. Cor. 3.9. and that the Bishops and Ministers do but cooperate with him: and that God hereby strives with them; and that in disobeying any thing taught them from God's word, they strive against the Spirit of God, which Christ promised should be with his Apostles and their successors, even unto the end. V. That it is a wicked and ungracious speech of them, which say: If God hath predestinated me to salvation, I shall be saved: and if God hath decreed my damnation, I shall be damned, in what manner so ever I live. For God, as he hath predestinated any man to glory; so he hath ordered and set this course: that he repent and believe, and show the life of his faith by his works: having chosen him before the foundations of the world, Ephes. 1.4. 2. Tim. 2.19. to be holy and without blame in love. Thus God having decreed a man's salvation: not only his Rulers and Teachers must do their duties, but each man himself must do his own duty also. CHAP. 4. Acts 27.31. etc. As God having decreed the safety of all the people with Paul; not only the shipmen must stay in the ship, and do their duties: But the passengers also must by swimming and on boards, and broken parts of the ship use means for their escape from death. CHAP. FOUR Our salvation is of the Lord: of his mere mercy: And by his powerful working in us. GOd having so, as above, decreed on his part to deal with man: and appointed and declared what on man's part ought to be performed for making the means of salvation effectual: It is manifest (man being fall'n from the happy estate in which God made him) that the salvation of them that be saved, is not, 1. john 4.10. Of or from their loving of God first: john 15.16. Or their choosing God: Ezek. 36.26. Or having a soft heart of their own: Rom. 9.16. Or their own willing or running: john 6.44. Or their coming to God without drawing: 2. Tim. 1.9. Or their good works: Ephes. 2.8. Or of their faith, or any thing which is of themselves. 2. Tim. 1.9. Phil. 2.13. 2. Tim. 1.9. Ephes. 2.7. But God, before the foundations of the world were laid, according to the good pleasure of his will, of his purpose and grace (of which there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exceeding riches,) Out of his compassion of them: Predestinated them, whom he foreknew: Rome 9.16. Rom. 8.29. 1. john. 4.10. Ephes. 1.4. Rom. 8.30. Acts 20.32. Loves and chooses them in Christ: Decrees to call them: Decrees to teach them by the word of grace preachead to them; And by the working of his Spirit: john 16.13 Decrees to knock at their hearts: Rev. 3.20. To stand there knocking: To open their hearts as he did Lydia's: Acts. 16.14. To draw them with cords of love: john. 6.44. Hos. 11.4. jer. 31.3. john 12.32. Ezek. 36.26. 2. Thes. 1.11. Heb. 12.2. To change their stony hearts into fleshy hearts: to work powerfully in them, so that they believe according to the effectualness of the power of God, who is the author and finisher of their faith. To conform them to the image of his Some: Rom. 8.29. If they fall, to uphold them with his hand: Psal. 37.24. To correct them fatherly for their good: Hos. 5.15. To sanctify them, to justify them: Rom. 8.30. Ephes. 2.8. 2. Tim. 2.25: john 17.20. To save them by faith, which is his gift: To make Christ intercessor for them, that they may be kept safe, etc. And finally to glorify them. Rom. 8.30. Yet they which are saved thus by God's infinite mercy and powerful work, they (I say) according to the order and course appointed by God, Hear God's word: Acts 10.33. Attend to the things which be spoken: Acts 16.14. Acts 2.37. Psal 119.10.143.5. 2. Cor. 11.7. Acts 2.38. & 41. Ask what they should do to be saved: Seek the Lord: Meditate on his statutes: Are bumble minded: Repent, and believe the Gospel: Mark 1.15. Put up their prayers and supplication to God: Acts 9.11. Acts 26.19. Psal. 119.71. 1. john 5.18 Are not disobedient to Gods will revealed to them: Are bettered by persecution and affliction: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Look carefully to themselves: john 14.21. Love God, fear him: 1. Cor. 13. Perform works of charity: etc. Mat. 10.12. Persevere unto the end. All these & the rest whatsoever duties they do, they do them truly and willingly, not by compulsion and necessitating: Phil. 2.13. Yet so, as that God works in them the will and the deed, according to his good pleasure. From that which hath here been declared, it may evidently be inferred; I. That the title that any one hath to life eternal, is only from the free grace and mercy of God. II. No nation, man hath any good thing in and of himself, Deut. 9.4, 5. See page. 6. conclusion 4. first to move God to send the word, or any furtherance to make way for Gods working of his salvation. III. The electing of them which be saved, is merely in Christ jesus: in whom alone God is well pleased. IV. God doth predestinate to glory, before the world was made, men seen clothed with Christ's righteousness from eternity (as they shall stand before God at the last day) and brought to God by such courses, as GOD of his infinite wisdom and mercy useth to that end. V. GOD elects not any for their Faith foreseen as a cause, why he wils to elect them; his holy will is the square of his actions. According to this his will, he at once decrees to elect them, to work faith in them, to sanctify them, to justify them, and to glorify them. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the change of the mind by repentance and faith, sanctification, justification are in man, they go before, Glorification comes after, but GOD at once decrees them, and is the Author, cause and worker of them all. VI The Elect discern not, that is, make not themselves differ from others, by any thing in and of themselves: But God's mere grace works that in them; by which they are discerned and made to differ from the reprobate. VII. Men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 13.48. set in order by Gods working on them, with his word and Spirit: and so believe, etc. and have salvation conferred on them. VIII. Men predestinate do not apostate or fall away, and be put out of God's book of life. For the work on God's part is sure: and (though man in this life is in himself frail, yet) God in the very predestinating of him, sees it sure by his gift of grace on man's part also: Who trusts not to himself, but makes God his rock: And submits and commends himself to his guidance. CHAP. 5. CHAP. V. Man's perdition is of himself, and first by default of Rulers apostating from God: so as yet man dies in and for his own sins. Conclusions thence. NOtwithstanding that God hath decreed a Saviour in himself all sufficient for the saving of all mankind: & taken a course on his own part in itself also sufficient; and appointed a course and order on man's part, for the making the same effectual: Yet it falls out, that many men attain not salvation, but are seized on by God's justice to condemnation. Here observe. I. That seeing God hath not made us acquainted with his counsel concerning infants dying within the pale of the Church, and by the state of the land, and their parents intended to be presented to God, for the receiving the seals of his covenant in due time; or having received the seals, die before ripe years; or coming to ripe years are destitute of understanding by defect in the senses, which be the doors to let in understanding: or distemper or indisposition of the brain the workhouse of understanding; if on man's part be done for them what man is able, & they capable of; Modesty injoines us to lay aside all curious disputes about them; and charity to hope the best. II. concerning children borne of parents out of the Church, and dying in infancy, or (when they come to riper years) being destitute or understanding by defects above mentioned; whose parents either utterly despised the seals of God's covenant, or abused them by superstition; seeing God's word hath not revealed, whether and how far his mercy may extend to such (considering his compassion to them in Niniveh, which could not discern the right hand from the left, jon. 4.11. in forbearing their destruction, at least, temporal) we ought not (be it spoken with submission to better judgements) curiously to search into their estates, much less harshly and rashly to censure them: They stand or fall to their own master. Wherefore forbearing to comprehend these in the following discourse: Of the rest, many (I say as above) are seized on by God's just judgement to condemnation; either by default, First, of Apostate rulers, whom they follow, as also their own lusts and corruptions; Or Secondly, by default of the people themselves, who will not follow their godly rulers and teacher's direction and instruction. First, 1. by default of the said Rulers supreme & subordinate, Ezek. 34.10. Ezek. 33.8. who are Gods Shepherds & watchmen. For if by their default in their places the people miscarry; the people die in their iniquity, and God requires their blood at the shepherds and watchman's hands. The Explication of this position. Gen. 4.7. Thus Cain (before the flood) a principal father and ruler over his posterity, not ruling them in God's ways and fear, nor teaching them Gods worship aright, perished himself; and his posterity obstinately walking in his steps, and in very great part corrupting the children of God of the godly families, Gen. 6.2. etc. were drowned in the deluge, and are spirits in prison; such only excepted as died in the true faith. 1. Pet. 3.19. Gen. 11. Thus also (after the flood) Nimrod of Cham's posterity, with the fathers of many families and their people joining themselves to him, left the tents of Shem and his godly family, and bandied themselves together for the making of a strange great apostasy from God. Whereupon they were scattered by divine justice over the earth, and left to walk in their own ways. In which they walked till the time of Christ, albeit God many ways assured them, and wrought many wondrous and miraculous works to reclaim them. For God made his people and worship (not only by the situation of the Israelites land, which was most obvious to all then habitable parts of the world: But also by many & admirable works done among them and for them) famous. As namely by Abraham's conquest, Gen. 14. with a small number of religious soldiers, over the conqueror Cedarlaomer, the most powerful King in those times, and over the Kings of Shiner and Ellas: and over the King of the Nations, and their far greater army of wicked wretches. So that the dispersion being not yet into very remote parts; this must needs be famously known. Gen. 19 God miraculously destroyed Sodom and Gomorrah. God first brought joseph an Hebrew, Gen. 39 than his father jacob and his family into Egypt, a place well known (before) for traffic: (then) for joseph, and for plenty by God's goodness and his providence. In so much that all nations came thither for relief, Gen. 41.57. and found there the most godly family in the world in high favour; and joseph a member thereof, next the King in honour; ruling the Princes after his will, Psal. 105.21. & teaching (why not as well foreigners humbled by famine, as) Pharaohs Senators wisdom: doubtless that wisdom, Deut. 4. for the saving of their souls, as well as political for preserving their lives. After this God miraculously plagued a Pharaoh succeeding, Exod. 7. & 8, & 9 Exod. 14. and finally drowned him and his host in the red sea; through which he led the Israelites as on dry land: doing all this (as doubtless the rest of his wondrous works) to show his powerful God head, Exod. 7.5, & 9, 16. Rom. 9.10. and to make his name known through all the world. God wrought many and admirable miracles in the wilderness; Gave josuah a miraculous victory at jericho: and over the Anakims', and the high walled cities of Chanaan: Stayed the sun's course, etc. Not to insist upon each particular; God made David and his worthies admirably victorious; made Solomon far and near renowned for his wisdom, honour, riches, the glorious temple, and skilful navigation. So that the Queen of Shebah came from the ends of the earth, invited thereto by his fame, 1. Kings 10.1. to hear his wisdom. 1. Kings 10.24. Yea all the world sought to see Solomon, and to hear the wisdom which God put into his heart. God gave many and strange victories to other of the Kings: he gave recovery from a grievous and deadly disease, and a miraculous sign thereof to Hezekiah. Moreover God preserved the three Princes, Ananias, Azarias, and Mizael, in the fiery furnace. Whereupon Nebuchadnezar then Monarch of the world made a decree, Dan. ●. 25. that all nations tongues and languages should take notice of the true God, and of that wondrous work. God preserved Daniel in the Lion's den: Dan. 6.25. whereupon Darius wrote to all nations & languages that dwell in the world, injoining in his dominions, that men should tremble and fear before the God of Daniel. Ezr. 1. Further God put it into Cyrus his heart, to make a proclamation of the great God, that gave him victory over Babel: And that God's people should return out of his large dominions to build jerusalem and the temple; and that they should be relieved with many and necessaries, from all parts where they dwelled. Esth. 8. & 9 The great favour which Achasuerosh vouchsafed the jews in his 127. provinces extending from India to Ethiopia, the downfall of Haman so highly esteemed; and free liberty granted them to be revenged of their enemies, could not but make the world to take especial notice of them. By these and many other strange works of God for them, it must needs come to pass that divers others of the Gentiles, as well as they which left records found by Artashaste, Ezr. 4 20. should understand the great might of jerusalem and her Kings, Ezr. 5.8. and call (as the enemies of God did) their God the great God: And acknowledge that the Israelites were the only wise people and of understanding, Deut. 4.6. and a great nation. 1. Kin. 10.5. And bless the God of Israel, as did the Queen of Shebah. Notwithstanding all these things at several times the chief people of Asia, Europe & Africa, one after another, since their great Apostasy with Nimrod, maliciously and obstinately bend themselves against God, and his people. As the wars with the Chananites, Amorites, jebusites, etc. with the Edomites, Amalekites, Moabites, Ammonites, Philistines, Midianites, Aramites, Assyrians, Ethiopians, Chaldeans, Persians, Medes, Syrians, Egyptians, etc. abundantly show. Amongst which people, as any one grew more populous and mighty than the rest, for the most part they fought against God, and walked in Nimrods' idolatrous steps: or if they got any glimpse of light and knowledge, wickedly turned it into fables and lies; And till the days of Christ, continued in unbelief, except some few. Psal. 147.20. So that God dealt not with them as with the jews, neither had they knowledge of his laws: such a Pearl was not to be cast to swine. Act. 17.30. The time of their ignorance (as Paul told at Athens, the place among them most of credit for knowledge) God regarded not: and Christ termed them dogs to whom the children's bread was not to be given. Matth. 15.26. Here I might add the apostasy of Esau, and the Edomites, of Ishmael and the Ismaelitess, etc. who falling away from God, misled their people. Thus their people, all that continued in the same rebellion with them, died in their sin: and God required their sins at the Rulers hands, and at the hands of succeeding Rulers, persisting in the same obstinacy. So that it is evident, that by default of apostate Rulers and subordinate, the people under them die in their sins, wilfully running on in the steps of their prime Governors, or in worse superstition added by their Successors, for they would not leave the gods of their fathers, jer. 2.11. which are no gods; And so are without God in the world, adhere to wicked traditions, Ephes. 2. are by nature the children of wrath, are dead in sins and trespasses, walk therein according to the course of the world, and after the spirit that rules in the air or darkness, even the spirit that worketh in the children of disobedience, Act. 14. Gen. 6. Rom. 1. and are suffered by God (who would not ever strive with them) to walk in their own ways: professing themselves to be wise, became fools persuading themselves that they see, are blind. They said (as the revolted jews in Egypt) we will do whatsoever goeth out of our own mouths: jer. 44.17. namely burn incense to the Queen of heaven, (to Molech, to Baal, to Dagon, etc. To jupiter, to Mars, to Apollo, etc.) as we have done, both we and our fathers, our Kings and our Princes. Es. 47.10. Thus their wisdom (being in truth folly) causes them to rebel: in this case God hides the true wisdom from the wise, such as be puffed up with a pride of their own wisdom. Rom. 1.20. And though GOD had not left himself without witness; but by visible things showed them his eternal power and Godhead, Act. 14.17. and given them rain from heaven, and fruitful seasons; filling their hearts with food and gladness: as also by the wondrous works above mentioned; yet they, so far as they knew God, Rom. 1.21. worshipped him not as God, but became vain in their imaginations, etc. and were without excuse; and so continued till after Christ's death. At which time the partition wall was broken down, and liberty was granted to go into the way of the Gentiles. Before which time that wall did not so bar out the Gentiles, Exod. 12.38. but that God left them a way to come into the jews Church, and diverse particular persons did return, by God's great mercy, to the true faith, drawn to it by such instruments and means as it pleased God to use. As namely the souls which Abraham got and converted at Charan, Eliezer of Damascus his Steward, Gen. 12.5. & 13.12.15.2. Exod. 12.38. all or a great part of his 318. soldiers: a great multitude of sundry sorts of people that went out of Egypt with the Israelites: also jethro a Midianite, Rahab a Chananite, Ruth a Moabite, Naaman a Syrian, (as many think) etc. The strangers in the land called together by David at the fitting of stones for the Temple: 1 Chron. 22.2. Exod. 12.44.48. all servants bought for money and circumcised: Strangers at any time circumcised. In Achafuerosh his Provinces many of his people became jews. Est. 8.17. So that even in the great Apostasy of the Gentiles, and long continuance in the same, some there were, who by God's great mercy returned to the true Church. Besides this Apostasy at Babel, 1 King. 11.31. jeroboam amongst the people of God made watchman and shepherd over the ten tribes, did fall off to Idolatry, & ill govern, & worse teach Israel. So that neither judah's example adhering to the true religion at jerusalem: nor the withering of his hand, 1 King. 13.4. when he would have laid hold on God's Prophet: nor other miracles then done; nor Ahijahs' the Prophet's message to him from God; Es. 5. nor that God had done for his vineyard (of which Israel was a part) what he could do in planting, hedging, and dressing it, etc. could reclaim him from his false worship, and mis-leading the people, the flock committed to him. In the sins of this jeroboam the son of Nebat, walked the Kings of Israel his successors: notwithstanding that God sent Elias, and Elisha, and other Prophets to them, and by them wrought many miracles: notwithstanding that God often punished them by wars, rebellions, famine and other calamities: 2 King. 18.11. Es. 5. till at length God would no longer strive with them, but took away their hedge and wall, 2. Chron. 36.16 & suffered the Assyrians, then most powerful, to tread them down, to lay the Vineyard waste, to captive them to the Cities of the Medes, & parts adjoining: where many perished, and only such as were humbled by affliction, etc. were saved. In these parts they continued captives till the Medes and Persians became Monarches of the world, and sent out of their Provinces, whosoever of that people would return. After which time they continued in the land under much affliction, till Christ's incarnation. In this apostasy of jeroboam and his successors, with their people, there were many persons among them which bowed not the knee to Baal: 1 King. 19.18. many that left and fell off from his Idolatry, 2 Chron. 15.9. to the true worship in judah. When in the fullness of time Christ took our nature upon him, preached the glad tidings of the Gospel, offered himself up to God a sacrifice in itself sufficient for all mankind; commanded his Apostles now to preach to all nations & baptise them. Mat. 28.19. Act. 17.30. Then the Rulers of the jews apostate and misled the people, who in great part held it reason sufficient: Do any of the Rulers believe in him? and are persuaded to ask Barrabas and refuse Christ; john 7.48. crying, crucify him, crucify him; and his blood be upon them and their children. So that there is only a remnant of them according to the election of grace, saved. The Lord of his abundant mercy in his good time call their posterity, who since that time till this day continue in their wilful blindness, and obstinate unbelief. Upon their rejection comes in the calling of the Gentiles: for effecting whereof, Act. 2. CHRIST by sending down of the Holy Ghost in the apparition of fiery divided tongues, conferred on the Apostles and others the gift of speaking diverse tongues; a thing most miraculous to religious men of all nations under heaven, who at that time were present at jerusalem: whereby the glad tidings of the Gospel might with more speed and conveniency be preached to all. To which end the Apostles, Paul and others traveled into Countries far and near, not daunted with dangers and persecutions, which often befell them; converted many to the faith of Christ, and planted Churches in diverse parts of the world. So that it is written, Their sound went forth into all the earth, Rom. 10.18. and their words unto the ends of the world. The miracle of tongues ceasing, the successors of the Apostles were to cherish the knowledge of tongues: and to preach the Gospel freely in the first plantation of it; more seeking them, than theirs; where they spent their labours according to the Apostles example. Eph. ●. Rom. 11.25. Notwithstanding this course taken by God, according to the exceeding riches of his grace to us Gentiles, upon the unbelief of the jews; which is a mystery or secret, of which we must not be ignorant: and when we see it effected, Rom. 11.33. cry with St Paul, O the depth of the riches both of the wisdom and knowledge of God how unsearchable are his judgements (before towards the Gentiles, now towards the jews) and his ways (of commanding the Covenant of peace in Christ to be now preached to all nations, Rom. 11.31. and making it known that hereafter the jews shall obtain mercy) past finding out! Notwithstanding this course on Gods part taken for calling all nations. The City of Rome, which about the time of Christ's birth was at the full height of her power, Luke 2. both then and since hath, and still doth challenge rule over the Kings of the earth; Apoc. 17. and is the only City famously known by her seven hills, hath first by her Emperors (almost all wicked and persecutors) killed Christ, and cruelly afflicted and murdered Christians, and afterward (when the Emperors were mastered) by Pope's pretending like Lambs to use the two horns of spiritual and temporal power, Mat. 7.15. Act. 20.29. Apoc. 13.11. but indeed turned Wolves, exceedingly abused and misled their sheep; let the study of tongues decay for a long time, especially of the sacred tongues, in which Gods original truth is written; locked up knowledge; commended ignorance to the people; sought not so much the people's salvation, as honour, riches, sovereignty over all; making the people serve God by Images; pray without understanding in an unknown tongue, etc. and further became drunk with blood of the Saints, Rev. 1●. ●. and with the blood of the Martyrs of Christ, etc. Thus by default of these wicked shepherds their sheep perished in their sins. Yet even at Rome there was a little flock of Christ in Paul's time famous through the whole world for their faith: Rom. 1.8. who by the Almighty protection of God did propagate true religion, even under the worst and most tyrannous Emperors. And when Rome by the Pope's pride advanced itself, and made the Kings of the earth, Rev. 18.2. and their people drunk with the wine of her fornications; Gods people (as they are commanded) went out of her by disclaiming her doctrine and Idolatries, and died for the witness of God's truth; lest they should partake of her sins, and receive of her plagues. And Princes have worthily begun to hate the Whore of this spiritual Babylon, Rev. 17.15. to demolish the walls of Rome in their Dominions, or turn them to uses more for God's glory. Amidst the stirs and Idolatries of Rome, at length Mahomet arose, and the Turks after him; they by sword and wicked and blasphemous doctrine misled their people and vassals: so that by their default they and their people are in a damnable estate; except such as in their dominions retain the knowledge and worship of jesus Christ according to God's truth. Concerning the people most remote, as they of China, of Cathaia, of India East and West, especially of America, of Peru, and the rest of the parts orbis incogniti, (as it is called) of which little more than the ruder skirts are known unto our men; seeing it is not well known, how long some of these parts have been peopled, seeing some hold it disputable whether Solomon's fame and Navigation (to speak nothing of Gods other wondrous works) extended to all of them; & if but to some, then to which of them: and more especially, what Countries Ophir, 2 Chron. 9.10. 2 Chron. 2.6. 1 King. 10.22. 1 K. 10.24, 15. Pervaim, & Tharshish are, whence his gold came in such abundance: as also how far that speech will reach, of all the world's seeking to see Solomon, and of the gifts of all Kings and nations: which may perhaps extend to places very far distant, whence probably men might travel, seeing the Queen of Shebah a woman came so far. Seeing also that many will not easily grant, that in the Apostles and Primitive times, the sound of the Gospel extended even to these parts: and interpret Scriptures brought to prove this, differently: Rom. 10.18. Act. 1.8. Mat. 24.14. Or that God might since then, by his merciful Providence, send among them some light of the Gospel by other means, since the great increase of navigation: and that our knowledge of their stories is small, as that we have not without uncertainty. Seeing these matters (I say) are not clear and manifest unto us, it will not be amiss to forbear defining any thing of them. But seeing we know assuredly that GOD commanded the Gospel to be preached to all nations; and we find that men of pharisaical condition compass sea and land with all earnestness to make Proselytes for Hell, it concerns all hearty Christians rather gloriously to spend labour and cost for the planting God's religion among them. to the advancement of God's Kingdom and glory; then either peremptorily to determine, or (which is less) fruitlessly to travel, where we have no surer footing. Forbearing therefore to enter into further debating of these last matters: from the former which are more manifest, & as by God's word, so by the situation of the people and commerce with them better known unto us: it may be concluded. I. That God (having at once decreed from eternity the means for converting man fall'n unto him: and seeing on whom they would not be effectual, by default on man's part; and decreed their condemnation) in execution of these decrees left not, nor passed by Cain, Nimrod, jeroboam, etc. and their adherents, but upon their apostaste or malicious persecuting God's truth, beyond their day or the set time of Gods striving with them; the knowledge of which time God hath reserved to himself for the most part. II. That Apostate and maliciously persecuting Princes and their substitutes entrusted with a weighty business by God and the people, and ill managing the same, incur the heavy judgement of God by their own sins: and by making others, or by giving occasion to others to sin. When either for profit or pleasure, as Cain, for a name as Nimrod, for envy as the jews; for ambition, and having no King but Caesar, no sovereign Lord but the Pope; and other their sins, most of them from this root: As the Emperors, and the Bishops of Rome (in chief place after them) they reject or persecute the true religion. III. They that did or do live under Ruler's apostate from the true religion, or maliciously persecuting the same, lost and do lose the title to happiness jointly by Adam's fell, in whose loins they sinned: and by default of apostate and persecuting rulers and ancestors, in whom they apostated & persecuted, and by actual continuing together with their successors in the same apostasy, and resolution to persecute. For instance, the Grecians the posterity of japhet fell in Adam: God providing a remedy for that fall by Christ promised: in Nimrod and his complices they apostated from the hope of that promise: At Christ's death the Gospel of peace is commanded to be preached to all nations, and was taught and received in their country. Whosoever since then, or now hath or doth apostate from the true religion taught by God's Apostles in Grecia, and join with the Turk or Pope in misbeleif and persecuting God's truth, & hath or doth continue in the same apostasy, lose the title to happiness. And so of other people also. FOUR That God hath done at several times many miraculous works, and inflicted on mankind most strange judgements etc. all very conspicuous, so that even among the apostate nations before Christ, Exod. 9.27. Pharaoh confessed, that God was righteous, himself and his people sinful: And others could not but acknowledge God's power, Ezr. 5.8. Deut. 4.6. Dan. 2.47. & 3.29. & 6.26. and that he was the great God: That his Law is only wise: That no god could do, as he did, etc. Besides, many nations did use sacrifices and offerings, but without true knowledge; and superstitious: Yet in so doing, acknowledged themselves sinners, and the goodness of a Deity to them, etc. being able to say that we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are his offspring. Acts 17. Insomuch that they, when as they knew God, worshipped him not as God, but became vain in their imaginations, were given up to their heart's lust, and are without excuse. V. That some particular persons fall'n in Adam; apostated from the promise of Christ in their ancestors, have been called to the faith by God's miraculous works & judgements & such other means as it pleased God to use, and of his mere mercy saved; Such as Rahab, Ruth, and diverse others above named. In like manner some now in the Turkish Empire and Popish countries; who being vexed (as holy Lot) with the abominations about them practised, deplore these and their own sins, believe the truth of God concerning redemption by Christ so far as it is revealed unto them, endeavour to lead an holy life accordingly, & meddle not with abuses, which they have no commission to amend. VI That they that know not their masters will & do things worthy of stripes, Luke 12.48. shall be beaten with few stripes. And that it shallbe easier for them at the day of judgement, then for those cities & places which have had the means of salvation more plentifully imparted to them. As appears by Christ's speech of Corazin, Bethsaida, and Capernaum. Mat. 11.22.24. CHAP. 6. CHAP. VI Man's perdition is of himself in the second place by his own default: Where the Rulers and teachers do their duties. Conclusions thence. Lastly, conclusions from the former & this chapter jointly considered. 2. IN the second place, where Princes, their substitutes, Bishops and teachers do their offices faithfully, some people 〈◊〉 a●ong ●n their own ruin. For though God set watchmen over them, which say, jer. 6.17. Take heed to the sound of the trumpet: some (as the Jews to Jeremy) say: we will not take heed. Though God's word be to them precept upon precept, Esay. 28.10. precept upon precept, line upon line, line upon line, here a little and there a little; though God speak to them himself; jer. 7.25. though God send to them his servants the Prophets of old (and preachers now) yet they will not hear; jer. 2.25. but go after the stubbornness of their own wicked hearts. They say desperately, no; for I have loved strangers, and I will follow them. In so much that God complains: My people would not hear my voice, Psal. 81.11. and Israel would none of me. So he gave them up to their own hearts lust. And Christ complains of them, and bewails their obstinacy: O jerusalem, Mat. 23.37. jerusalem, how often would I have gathered ye, as an hen her chickens, and ye would not? job 21.14. jer. 11.21. job. 22.17. job 34.9. Psal. 73.11. Nay, they say to God, depart from us: we desire not the knowledge of thy Laws. Or bid the Prophets prophesy not. Or say, what can the Almighty do for us! Or, it profits nothing to walk with God. Or, how doth God know it? is there knowledge in the most high? And so depart from the presence of God, as Cain and his posterity, & Nimrod & his followers, etc. setting afterwards their actions, as (before, Psal. 73.9. ) their mouths (as David saith) against Heaven. Or they rely on their own wisdom, and forsake God the fountain of living waters, jer. 2.13. and dig to themselves pits, 1. Cor. 1.18. even broken pits which will hold no water. They account the preaching of the Cross foolishness, which is the power of God for the salvation of them that be saved. As for their own wisdom (for so they esteem it) God turns it into folly. Or they follow the i'll examples of their fathers, jer. 16.11, 12. so that when their fathers have forsaken jehovah, and walked after other Gods, etc. jer. 18.12. They do worse than their fathers; and walk every one after the stubbornness of their own hearts. Or so addict themselves to pleasure and voluptuousness, as that they cannot come to the heavenly banquet of salvation, according to his answer, I cannot come. Luke 14.20. So the wicked before the flood (Noah being the preacher of righteousness to them) ate, drank, married and gave in marriage: and so will they do before the general day of judgement, Luke 17.26, 27 neglecting the call of God's preachers: till destruction sweep them away, as it did the old world. Or, they suffer the cares of the world, Mat. 13.22. Luke 14.19. and the deceitfulness of riches to choke the good seed of the word, and forsake the feast of salvation made ready, for to go after their farms, and oxen and matters of profit. Or, when persecution comes, because of the Gospel, they are offended, and suffer the seed of God, Mat. 13.20. for want of deep rooting to wither, etc. Or for envy at the conversion of others, and the graces of God in them; maliciously oppose and reject the Gospel: as did the Jews, when they saw the whole city of Antioch come together to hear God's word: Acts 13.45. and were thereupon filled with envy, & contradicted those things which were spoken by Paul, and railed. So also did the Elder son, that is, the Jew, Luke 1528. repine, & would not come into the feast, when God the father reconciled himself to the younger son the prodigal, Acts 7.51. Ne●. 9.30. Esay 6, 10. that is, the Gentile. This resisting is called a resisting of the Spirit of God both in the fathers and also in those present jews. And what did they in the old world, 1. Pet. 3.18, 19, 20. but resist the spirit, by which Christ was raised from the dead? For with that very spirit Christ preached to them: And for resisting the same they are now Spirits inprison. God from all eternity seeing the rebellion and obstinate wickedness of profane men (under the father, before the law was written, and after in the jewish Church, & now in the Christian Church since) in all of many of the degrees above: as he willed that together with other means of salvation his Spirit also should strive with them: so he willed that his spirit should not always strive with them. But when their wickedness was come to the full, Gen. 6.3. & Gods long suffering had many years waited for their amendment; Luke 13.7. that they might agree with their adversary in the way; Luke 12.58. when the limit of the time in which God gave them space to repent, Luke 19.42.44. Their day in which they ought to know the things which belong to their peace, (which day or fixed limit is known only to God, except sometimes it hath pleased him to reveal it) is passed and expired: Then God will not hear their cry, who before would not hear his call: jer. 11. Mat. 11.25. then God gives it not to them, to know the mysteries of the Kingdom of heaven: God hides those things from the wise and intelligent (in their own proud conceit) because it so pleaseth him. 1. Kings 22.23. God sends a lying Spirit into the mouth of ahab's prophets and gives him power to deceive them. Num. 22.12. & 19 & 22. When Balaam was forbidden by God to go, or curse the blessed, and yet would not rest, 2. Pet. 2.15. Acts 28.27. but still showed his love and desire of the wages of unrighteousness; God had him go, but was angry that he went. When the hearts of people are waxed gross, their ears dull of hearing, & their eyes by themselves closed, lest they should see, hear, understand, and be converted: Then God blinds, makes deaf, and takes away their understanding. God hardens them according to the most holy and just rule of his will, Rom. 9 who (being come to Pharaoh's case) harden themselves and so he hardens, whom he will: And then is there no disputing with God. God sends strong delusions, 2, Thes. 2.11. that they should believe lies, who would not receive the knowledge of the truth. Thus Gods all-seeing eyes beholding from all eternity, what courses he on his part would take, and how among his people the Rulers and Teachers should faithfully do, what he ordered and appointed for the salvation of their people; seeing even them also who are not in Christ, not by his or the Rulers or teacher's default, but by their own consulting with flesh and blood, and disobedience to Gods will revealed to them: Rom. 9 Simul & semel he decreed the condemnation of them most justly (as Esau's) before actually they had done good or evil: and thereto tends Christ's speech; He that believes not, john 3.18. is condemned already. These things being thus, it may be hence concluded; 1. That in wicked men's neglecting or contemning Gods dealing with them, and the order and course appointed by God for their salvation, some sooner some later fall off from, or reject the means of their salvation. The Gaderens after one miracle done among them, upon the loss of their swine, beseech Christ to depart out of their coasts. The jews at Antioch hear the Gospel preached to them one Sabbath: but the next Sabbath drive the Apostles out of their city. They of Capernaum and Bethsaida had many great works of Christ done among them; but repented not. Demas heard the Gospel, walked with the Apostles for a time, but at length fell off to the present world. julian the Apostata heard the Gospel, professed the same for a time, at length violently and maliciously persecuted it. judas heard the Gospel, preached it, continued a long time with Christ and the Apostles; was unsuspected of the Apostles: till at length he betrayed his Master; and died desperately. 2. That carelessness and want of due consideration opens a very great gap on man's part to his own ruin. As not to regard the trumpet of God's warning them: his miracles, promises, threats, etc. to prefer man's folly before God's wisdom in the mouth of his messengers; to prefer this world's wealth before the true treasure; momentany pleasures before pleasures at Gods right hand for evermore: To fear men that can but kill the body, and not fear God, who can destroy both body and soul; to envy other men's graces and conversion, at which GOD, good Angels and men rejoice; not principally and mainly to seek God's Kingdom, and to use matters of this world, as if we used them not. In this manner they that were invited to the banquet of salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made light of it, and went their ways, to pleasure, profit, Mat. 22.5. etc. How shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men neglecting so great salvation escape. Heb. 2.3. 3. That though God's goodness and mercy is such that he knocks at man's heart, Rev. 3.20. and stands and abides knocking there; and notwithstanding many and great sins of infirmity and ignorance, etc. still continues suing to be admitted into the heart of man, drawing him to it by the preaching of the Ministers, who work together with him; 2 Cor. 6.1. as by other means also: yet if sinners proceed from one degree of sin to another, and harden their hearts, that they cannot repent, following sin with greediness, till the acceptable time, the day of salvation be passed: and Christ who commanded all to watch, 2 Cor. 6.2. Mar. 13.37. Luke 13.46. and told them of his sudden coming, find them not well doing, but sleeping in sin, they are cut off and have their portion with unbelievers. 4. That the wicked which lived in the Church before Christ's time, lost their title to happiness, jointly by Adam's fall, and (sin coming in thereby) by actual sins of their own, by wilful forsaking or otherwise losing the benefit of Christ promised, by persisting in all or some of the sins above named. 5. That the wicked, who lived in the true Church, since Christ's time, lost their title to happiness jointly by Adam's fall; and by falling off from the hope in Christ, promised in their Ancestors at Babel's building; and by each man's own actual sin in some or all the degrees above named, falling from the hope of salvation through Christ, already come and preached to them. 6. That God from all eternity decreed the hardening of them, that obstinately harden themselves; the blinding of them, that obstinately blind themselves; the forsaking of them, that obstinately forsake him; that will follow their own courses, their wicked Ancestors steps; and impiously bid God depart from them? Furthermore from these two sections considered together, arise these conclusions. I. That the condemnation of the wicked is merely of & from man's default; where the trumpet is not blown, both by default of Rulers and teachers, and also in regard of their own sins, in which they die. And where Rulers and teachers do their duties, by the sins of each particular person. II. That the wickedness of the damned is not the cause of Gods will to damn them: for sin in man, which is evil, cannot produce justice in God (which is holy and good, and an attribute of God before sin ever was) as its effect: But God's holy and just will is the square of his actions. Yet sin in man truly his own work is cause of damnation in himself; a bad effect of a bad cause. So treason is the cause of the traitor's condemnation and death; but the law of the land being the rule of justice, is the cause, that the judge wils the condemnation, and puts to death the Traitor. III. The work of any of God's free Graces and favours not merited by any man, proceedeth not the facto so far with some men, as with others, by default of the men themselves. The benefit of his rain & sun extends to all, so also many other outward gifts: Christ wrought one miracle among the Gadarens, but at that time preached not the word in their Cities; for they would not. Christ did many great works in Corazin, Bethsaida, and Capernaum; preached there; when as they repent not, he pronounces a woe against them. God caused the word to be preached to Demas, gave him society with the Apostles; but left him to the corruption of his heart embracing this present world. God caused the word to be preached to julian, according to which he walked for a time, and encouraged Christians; but at length God left him to the cruelty of his own heart to persecute Christianity. God made judas an Apostle; he according to his office walked a while, and preached the Gospel; but at length God left him to the covetousness of his heart, to betray the Lord of life, and to desperation. IV. They which be adjudged to condemnation, discern and make themselves differ from the rest by being disobedient and rebellious to the order and course appointed by God for man's salvation. God made Paul differ from Demas and other wicked men by the gracious work of his holy Spirit on him. D●mas made himself to differ from Paul and other godly men, by yielding to his own corruption in following this present world. V. That they which knew their masters or Gods will, and prepared not themselves for their Masters coming, Luke 12.47, 48 neither did according to his will, shall be beaten with many stripes; whereas he that knew his Master's will, and did it not, is beaten with few; for unto whomsoever much is given, of him much shall be required; Mat. 11.22, 24. so it is with Corazin, Bethsaida, Capernaum. God for Christ jesus sake guide us by his grace and good Spirit, that we may do his will, and prepare for his coming; and of his infinite mercy pardon, what here hath been weakly delivered about these great mysteries; and more and more illuminate our understandings in the knowledge of the same; and so powerfully work upon us, that as on his part there is not, so on our part there may be no default; that we may persevere his servants here, & hereafter reign with him in the Kingdom of glory, for the merits of jesus Christ our Lord. Amen. * ⁎ * FINIS.