Hidden Manna: OR, The Mystery of Saving Grace.

Wherein The peculiarity of Gods especiall Grace to the Elect is asserted and proved, and divers Objections of Pelagians and Arminians about the power of the Will of man to supernaturall good, are fully answered and confuted.

By that Reverend, Learned, and faithfull Minister of Gods Word, William Fenner B. D. late of Rochford in Essex.

Perfected many years since by the Author whilst he was Preacher at VVillingsworth in Staffordshire.

Joh. 14. 22.
Judas saith unto him (not Iscariot) Lord, how is it that thou wilt manifest thy selfe unto us, and not unto the world?

Imprimatur

Edm. Calamy.

Printed at London by R. I. for S. Bowtell, at the Bible in Popes-head Alley. 1652.

TO THE Worshipfull my very loving Friends, Mr. John Wollaston (now Sir John Wol­laston Kt. and Alderman of the City of London, and Master Thomas Parkes Esquire. Grace and peace from our Lord Jesus Christ.

THe will of man is more wilfull, then the understanding blinde; The Pro­phet, speaking of the Learned Scribes and Doctors, saith, They have known the way of the Lord, but they have [Page] altogether broken the yoke, Jerem. 5. 5. more wil­full, then blinde; yea, the very Pagans, When they knew God, they glorified him, not as God, Rom. 1. 21. Yea, They were haters of God, ver. 30. who know­ing the Judgements of [...] Chrys. God, that they which com­mit such things are wor­thy of death, not only doe the same, but have plea­sure in them, and doe them, ver. 32. The reason why I say a wicked man sinnes more out of wilfulnesse, then blindnesse is, three fold; the first is taken à causâ, from the cause, because his wilfulnesse is the cause of his blindnesse: For fooles hate know­ledge, [Page] Prov. 1. 22. or at least they regard not to know it, Prov. 29. 7. Nei­ther is this only true of those people that have preaching, who actually refuse instruction, and will not learne amend­ment of life, of whom the Psalmist speaks; They know not, neither will they un­derstand, Psal. 82. 5. But it is true also of those blinde soules, that live under blinde Guides, they doe potentially, and innato habitu, reject the Doctrin of newnesse of life, of whom Salomon speakes; Speake not in the eares of a foole, for he will despise the wisdome of thy words, Prov. 23. 9. The second is taken ab effectis, from the [Page] effects, because the effect shews his wilfulnesse, more then his blindnesse; He knowes that drunkennesse, and company-keeping is a sinne, yet he will live in it; he knowes that in­terloquutory swearing is a sinne, and yet he will continue in it; That worldlinesse, or Video me­liora pro­bo (que) dete­riora sequor. pleasure-hunting is a sinne, yet he will goe on in it; like Ovids Medea, that knew the good, and yet would not doe it; his sinne is not so much ig­norance of the sinne, as hatred of good: The wicked shall be cast away for his malice, Prov. 14. 32. and therefore Moses calls the sinne of the wicked, A roote of Gall and Worm wood, Deut. 29. 18. they are sharpe and [Page] piquant against purity, and bitter against the power of godlinesse; they are said to walke after the stubbornnesse of their heart, vers. 19. all shewing, that they are more wilfull, then blinde. What wilt [...]. thou say now, saith S. Chry­sostome? thou knowest not what things are to be done? thou both knowest them, and willingly refusest to walke in them. The third is taken, ab experientiâ, from experi­ence, experience tells us, that the wicked are more wilfull, then blind! wherefore else could Elias, that was a Prophet thir­ty yeares, and Elisha, that was a Prophet in his roome sixty yeares, wherefore could they doe no more good upon [Page] the people? Wherefore does St. Hierom. & Nice­phorus. John after his so many scores of yeares teaching, breake off with this speech? He that is filthy, let him be filthy still, Revel. 22. 11. The Drunkard heares us preach a­gainst drunkennesse, and he will not obey; the Blasphemer heares us preach against blas­phemy, and he will not be refor­med; the Church-sleeper hath heard his Church-sleeping condemned, and yet he will not mend it. If Nero could not endure Vespasian, be­cause he slept at his Musicke, how can God endure such as sleepe at his Word? yet no re­stauration.

Whence we see, that the will is more corrupt by wilfulness, [Page] then the understanding by blindnesse; The heart is de­ceitfull above all things, Jerem. 17. 9. Above all things; That is, the heart is corrupt above all things, namely, the will above all things else, and therefore a­bove the understanding. The heart of the wicked is like an Oven, as hot as fire, Hos. 7. 6. That is▪ the will is like a red hot Oven, where all sins are baked with the heat of Concupiscense. And there­fore wicked men are very oft said to walke after the stub­bornness of their heart, Jer. 9. 14. Jer. 11. 8. Jer. 13. 10. Jer. 18. 12. Jer. 23. 17. Eccles. 11. 9. There be three reasons why the Will is [Page] more corrupt of the twaine:

1. Ratione Originis, be­cause the Will was it that first rebelled against God, for the Serpent could not have decei­ved the understanding of Eve, unlesse she would; the understanding as long as it was in innocency could not be deluded by the Devils guile, unlesse it would, for otherwise God had made the understan­ding imperfect with a sinfull ignorance; the understanding it selfe like a naturall Agent, understands, and works, ad ul­timum virium, as well as it can, and it suspends not its consideration it selfe; now it is the Will only that is essen­tially free, and a free worker of its owne workes; and now [Page] freely itching to sinne by its privie influence into the un­derstanding, suspends it, not to consider, and libertate participatâ, by a participa­ted freedome, not to observe Satans policy. Thus Adam and Eve, willingly guld, ate the forbidden fruit, and first sinning willingly, they and we are most punished in the wil, most corrupted in wil. And therefore all sinne is devolved upon the heart, as the first inward cause thereof. The Atheism of the Atheist is cast upon the heart; The foole hath said in his heart there is no God, Psal. 14. 1. The mischiefe of the mischie­vous is turned upon the heart, But mischiefe is in their [Page] hearts, Psal. 28. 3. the ini­quity of the vaine man is truly fathered upon the heart; His heart gathereth ini­quity to it selfe, Psal. 41. 6. Our Saviour Christ sets all corruption upon the hearts score; Out of the heart proceede evill thoughts, Murthers, Adulteries, For­nications, Thefts, False Witnesses, Blasphemies, Matth. 15. 19. St. Chry­sostome [...]. &c addes more; Revi­ling, touchy, teasty words, filthy talking, &c. And I may adde, Out of the heart proceeds drunkennesse, and company keeping, &c. That is, out of the wil, for the heart is commonly put for it.

2. Ratione reatus, be­cause [Page] the will is it that indeed is guilty of all the evill in the soule, yea of all the said errors, and ignorance of the under­standing. And therefore saith God of the wicked, They doe alwayes erre in their heart, Psal. 95. 10. Errour is not in the heart, but in the minde, and understanding; but sayes the Text, They doe erre in their heart, because they doe erre, and they would erre. They walked in the coun­sels and imaginations of their evill heart, Jerem. 7. 24. Counsels and imagi­nations are properly in the understanding and minde, and not in the heart; but sayes the Text They walke in the counsels and imaginations [Page] of their evill heart. For the understanding, as it sayes the sinne is delightfull, and gainfull to flesh and bloud; so it would say also, that it is forbidden by God, and punished with death; but the will gives eare to that word, the pleasingness and the profit of sinne, but will hear no more, or else bridles the understand­ings that it consider, no further. And therfore these broken counsels, the imaginations by halves, as interrupted ones of the heart, are of the heart. Hereupon it comes to passe, that as the will is free by na­tive disposition, and the under­standing free by participa­tion; so is the understanding blinde, and ignorant, and de­ceived [Page] subjectively by innate errour, and the will by a cir­cular communication. And seeing the will is guilty of all the evill in the soule, all the blame God layes upon the will, and plagues it with the sorest spiritual plagues, that it is most wilful.

3. Ratione ipsius, in re­gard of it selfe, because the will was best while it was Corruptid optimi pessima. good, now it becomes worst when it is bad. As a good King is the best of men, so a wicked Tyrant is the worst of men. A good heart is Gods; My son give mee thy heart, Pr. 23. 26. A wicked heart is the devils; Satan hath fil­led thy heart, Act. 5. 3. Eve­ry conceit of the understand­ing [Page] is not evill; But every imagination and thought of the heart is onely evill continually, Gen. 6. 5. The heart is the fountaine, Jam. 3. And when God would curse all the rivers & streams, he curs'd the fountaine, the heart. Now as in a corrupt fountaine, the nearer ye come to the foun­taine head, the more corrupt the water is, so the nearer the heart, the more corrupt. And therefore the outward actions being corrupt, the outward members are more corrupt; they being corrupt, the fancy is worse corrupt; that corrupt, the understanding is worse corrupt; that being corrupt, the affections are still worse and worse corrupt; and they [Page] being corrupt, the heart is worst of all corrupt; for that [...]. Chrys. is the fountaine. Out of the abundance of the heart the minde thinketh, the sense re­membreth, the fancie imagi­neth, the mouth speaketh, the hand worketh, the foot walk­eth, out of the abundance of the heart; so that that which is at all in the other faculties and members of the man, is in a­bundance in the heart.

Whence againe we see that the will does not alwayes follow the understanding; for the Wise-man presupposeth that a mans understanding may be right, and yet the will not fol­low it; and therefore he saith, Be ye wise, and refuse it not, Prov. 8. 33. Thus how [Page] many thousands, their owne knowledge, yea and their owne conscience haling them from, yet will runne upon sinne: The envious, revengeful, ma­licious man, his owne know­ledge testifies against this sin, and yet he will revenge; his owne conscience reproves him for this sinne, and yet hee will beare malice. The lukewarm­ling, and the civilist, his own knowledge in the Scripture tels him, he must live holier and ferventlier, his owne con­science checks him for not living better, and yet hee will not live better; Like the knowing Pharisees, Ye are of your father the devill, and the lusts of your father yee Will doe, Joh. 8. 44. [Page] Indeed its true, that the will must needs follow one dictate or other in the understanding, for it cannot see its object but by the understandings spe­ctacles. Neverthelesse the un­derstanding having nothing but a political or a suasive power over the will, it can but tender the dis-junction, and leave the assumption to the wils choice, for any imperative power that it hath. As for example, worldlinesse; true, it is a gainful sinne, you may be better to live to the eye of the world, that you may get by it: but then it is a dangerous—sayes the understanding. Let me have it, let me have it, sayes the will; I will cark, I will care for the world &c. This I [Page] will doe, I will pull downe my barnes, and I will build greater, and there will I bestow all my fruits, and my goods, Luke 12. 18. and then I will say to my soul, &c. v. 19. I grant likewise, that an inor­dinate act of the will presup­poseth an errour in the under­standing too; I say, an er­rour in the understanding, but not alwayes an erring un­derstanding; it presupposeth errorem materialem, non semper formalem, in case the will immediately before this inordinate act were an incorrupt will, and the un­derstanding an inlightened understanding, as the An­gels, and Adam before their fall. It is a goodly Apple, [Page] faire to see to, sweetly likely to taste on, and the Serpent tels me I shall not dye, sayes the understanding: Well, I will put it to the hazard, I will eat it, sayes the Will. These were the seeds of an errour, but not an errour it self, till by the wils intervening itch, the under­standing began to be darkned in a moment. Now that the will, will not follow the under­standing alwayes, may appear by these reasons:

1. Because the blessed An­gels, albeit extrinsecally they be confirmed in grace, and by the vertue of extrinsecal actu­ating, are finally, and in­fallibly, and intrinsecally setled in their wils upon grace, yet they have an inbred radical [Page] mutability of will possibly to depart from the grace re­vealed.

2. Because, if the will must needs follow the under­standing, then there could bee no sinne in the wil against knowledge, much lesse the distinct and illuminate know­ledge, which is to be seene in the sin against the Holy Ghost, wherein the wilfulnesse of the wil, lifts up the heele a­gainst the very face of more special knowledge. And al­though there bee ignorance, yea the mysticallest and devil­lishest ignorance of all igno­rances admixt with that knowledge, yet that ignorance is not the cause, but a conco­mitant of the wilfulnesse, espe­cially [Page] quatenus, as it is a sin against the Holy Ghost.

3 Because the will is so far from following the Understan­ding, that the more under­standing, the understanding is in goodnesse, the stouter the Will is; as is evident by the wicked, who the more they grow learned, and Do­ctorly, the further they are from the mastery of their cor­rupt wils. Some of the deepest heads, that could answer all the objections in their braines by their extracted Science out of the Word of God, that any carnal man can bring to per­swade them to live in any one sinne, and declare that they must live so and so, if they themselves meane to be saved; [Page] yea and in this particular, at this particular time, together with all the circumstances of presse knowledge, yet notwith­standing have unsanctified hearts; and therefore Salo­mon having charged us to be wise in understanding, hee chargeth us also to be wise in heart, Prov. 8. 5. yea, the good Saints of God, the more knowledge they have, the more their wils grow resty from zeale, or from the strength of zeale that they had before, notwithstanding that grace hath abated the violence of their reluctant wils, and gi­ven it a mortiferous blow. I know that Learning and knowledge puffeth up, and casts a mist before the eyes of [Page] the understanding, yet this doth not hinder the truth of the position, That the heart is more wilfull, then the minde is blinde; be it that the minde is blinded, yet the wil­fulnesse growing upon the knowledges stature, sheweth plainly, that it is the more wilfull of the two, the know­ledge of Saving Grace being not so adverse to the flesh as the practise thereof, and there­fore Salomon having bidden us get knowledge, he com­mands us to love it with our heart; Get understanding, Prov. 4. 5. And love her, and she shall preserve thee, vers. 6.

4. Because the argument of them which hold the will [Page] must needs follow the last dictate of the understanding, may be retorted upon them­selves; They say, it must and does, because the Sinner never sinnes a sinne, which his un­derstanding knowes is a sin, and that a perilous sinne to his owne soule, and at this time too; but the Will goes further, and tells him, That it is a delightfull profitable sinne, and there is hope that God will not be so strict with him, as to damne him for it; O, Christ dyed for our sinnes, and God is merci­ful, and at what time soever a sinner doth repent him, &c. and therefore I may doe the sinne; I say, this may be recoyled back upon them, be­cause [Page] this is but a begg'd di­ctate, which the wil would faine have, and therefore to gratifie its Lusts, the under­standing like a partial Judge, and a fee'd Counsellour, and a crafty Lawyer, or else Jury, pleads, judges, and counsels, and gives Verdict according as the importunate Wil would have it.

For the Understanding and Will, are somewhiles like Si­meon and Levi, brethren in evil, sworne brethren in wic­kednesse. The Will will yeeld to the Understanding in some things, and the Understand­ing to the Will in other things, for they are two wicked brats of a wicked parent soule. Other whiles the Understanding [Page] and the will are like two dis­agreeing hounds in a collar, that neither the Understand­ing will doe as the Will would, for sometimes its made to un­derstand a thing against the will, or ere the Wil be aware of it, nor the Wil doe, as the Understanding prescribes it. Sometimes the Wil deales with the Understanding, as Nahash would with the Gi­leadites, plucke out its right eye, or draw it some other way, or shut it selfe that it may not looke upon this or that lust, with Scripture looks, or Bible-glasses, but view it onely with the left eye, with respect to what gaine it wil bring in, what pleasure it will afford, what credit it wil [Page] yeeld, what conformity it hath to selfe love.

Thus the sinner wil minde the sinne, wil conceive the sinne, wil invent reasons to maintaine the sinne, why? he would faine commit the sinne: Thus the Will gives the Understanding its quue, and prompts it, what it would have said, and then follows the advice when it hath done. Lewd things are in his heart, hee imagineth evil at all times, Prov. 6. 14. He imagineth, how so? be­cause lewd things were before in his heart. So that now we may see the desperate estate of the corrupt will: It is not onely stupens voluntas, a Wil in a swoon, but dead; shew [Page] all the light to a dead man, whats he the wiser? neither is it enough that the Will have a posse, a power of willing grace vouchsafed it, for the Will is more wilful, then impo­tent. It is wel observed by S. Austine, The Apostle doth not say, it is God that worketh in you the posse, but the Will: It is not said, God worketh in you the power to wil, But it is God that worketh in you the will and the deed, Phil. 2. 3. It is not said, I will put my Spirit into you, and cause you to bee able to walke in my Sta­tutes, but Ego faciam ut faciatis, saith the same Fa­ther, I will make you to do it, Ezek. 36. 27. The will of [Page] it selfe, the more reason it hath to be turned, the more it is wilful, it hinches and winches, and snuffes against it: For sinne taking occasion by the [knowne] comande­ment workes all manner of concupiscence, Rom. 7. 8. Nitimur in vetitum semper, cupimusque negata. Like the running torrent, that ha­ving nothing to stay it, runs the slowlyer, at ab obice sae­vior, but being hindred, runs the fiercelier.

Behold then here, what a secret the grace is, that con­verts this profligat will, which I here present you with, and so much the rather you, Loving Sirs, because I would have you have a depositum [Page] of our Countries thankfulnesse unto you, & such as you are in that famous City, that have like so many Joseses, brought your money and laid it downe at the Apostles feet, to the plan­tation of the Gospel in our ignorant coasts. The blessedest project that ever could come into any Christian heart; for as the people might goe to Gods house, when the word of the Lord came from Jerusa­lem, Esa. 2. 3. so may our people heare it; For the word of the Lord is come forth of your Jerusalem, and prospers: Blessed be our Lumen Angliae, our Columna literarum, that stands in our Country as a Becon to all, by whom, as a worthy instrument, Deus no­bis [Page] haec otia fecit. Accept of this poore mite, as a gratu­latory Schedule, from my selfe in special to the one of you, and from the Countrey in ge­neral to the other of you. And I pray God to move the hearts of more such as may helpe for­ward the worke of the Lord,

Your loving friend, and poore labourer in Christs Vineyard, W. F.
Decemb. 29. 1626. from Willingsworth.

Hidden Manna: OR, The Mystery of Saving Grace.

Psal. 25. 14. ‘The secret of the Lord is with them that feare him, and he will shew them his Cove­nant.’

SAving grace is a se­cret, that no man knowes but the E­lect, and the Elect cannot know it neither without speciall illumination;

1. Speciall shewing, Shew me thy wayes O Lord, saith [Page 2] David. 2. Barely shewing will not serve the turne, but there must be a speciall teaching, And teach me thy paths, ver. 4. 3. Bare teaching will not availe neither, but there must be a spe­ciall inculcative teaching; Teach me in the wayes, to vers. 8. 4. Inculcative teaching will not doe the deed neither, but there must be a speciall directive teaching, Guide in judgement and teach, ver. 9. Directive teaching will not be sufficient neither, but there must be a speciall Manu-ductive teaching, Lead me forth in thy truth, and teach me, vers. 5. 6. Manu-ductive teaching will not be effectuall, but there must be also a speciall choise teach­ing, a determinating of the very will; an elective teaching, Him will he teach the way that he shall chuse, vers. 12. And what secret is this? not common grace, for that is not the secret of [Page 3] the Elect, but speciall and pe­culiar Grace; 1. The speciall grace of Prayer, Unto thee O Lord I lift up my soule, vers. 1. 2. A speciall grace of faith, My God, I trust in thee, vers. 2. 3. A speciall grace of repentance, Remember not the sinnes of my youth, &c. vers. 7. 4. A speciall grace of hope, My hope is in thee, vers. 21. 5. A speciall grace of continuall living in Gods sight, and dependance upon God, Mine eyes are ever toward the Lord, vers. 15. 6. Which is the roote of all Gods speciall and eternall favour and mercy; Remember O Lord thy tender mercy, and thy loving kindnesses for they have been for ever, v. 6. even Gods speciall mercy to him in particular, vers. 11. This is the secret, The secret of the Lord is with them that feare him, and he will shew them his covenant; That is, the secret [Page 4] favour and grace of the Lord is with them that feare him, and not only with them, but with none else, as Kimchi speakes; The [...] Greeke translates it, [...] The Lord is a strength to those that feare him; but as a reve­rend Divine notes upon [...] out of the Hebrew, The secret of the Lord is with them that feare him, for God hath hid these things from the wise and pru­dent, and hath revealed them unto babes. Whence we gather this point of doctrine; That sa­ving grace that the Children of God have, is a secret that none in the world know besides; so saith the Wise man, Froward people are abomination to the Lord, but his secret is with the righteous, Prov. 3. 32. even the secret of heavenly grace, which he hath hid from the wise and prudent, saith St. Hierome, yea the very badge of this secret Job [Page 5] calls a secret, The secret of God was upon my tabernacle, Job 29. 4. this is the hidden Manna that the godly eate, Revel. 2. hidden in a pot of Gold in the Arke, that is, Christ, Heb. 9. This is the white stone, and a new name written in it, which no man knowes of, saving him that Mos erat antiquis ni­veis utris (que) lapillis his damnare rcos, illis absolvere culpâ. l. 15. metam. receiveth it, Revelations 2. 17. whereby the Children of God are absolved from the wrath to come; a phrase taken from the Heathen, that used to condemne Malefactors with black Stones, and for others with white Stones, as Ovid speakes; this therefore is that same [...] that saving pardoning secret that no man knowes but he that recei­veth it, and therefore the Chil­dren of God are called, Gods secret ones, Psal. 83. 3. This se­cret is called a secret three wayes:

1. Secret to the eye of sole [Page 6] nature, and thus it is not meant, for so the grace of Christ is a secret only to Heathens, and such as are as blinde as they, for com­mon Christians know it, the rine of it.

2. Secret to the eye of taught nature, nor thus is it meant, for so the grace of Christ is a se­cret only to the ignorant sort of Christians, many carnall Gos­pellers that sit under a good Mi­nistery know it, and the barke of it.

3. Secret to the eye of in­lightned nature, and thus it is meant; for so the grace of Christ is a secret to all unsanctified pro­fessors, whether learned or un­learned, namely, the pith of it: for though great Doctors, and profound Clerkes, and deepe studied Divines unconverted, know the doctrine of grace, and the truth of grace; though they can dispute of grace, and talke of [Page 7] the glory of grace, yea and taste a little the good word of grace, yea and understand it generally, it may be, as well as Saint Paul, and St. Peter, as Judas did, yet the speciall and the spirituall knowledge thereof, for all their dogmaticall illumination is a se­cret unto them, thus The secret of the Lord is with them that fear him, and he will shew them his Covenant, and that for three rea­sons.

The first reason is taken a na­turâ rei intelligendae, from the nature of this secret, and there­fore it is called a mystery, a my­stery kept secret, Rom. 16. 25. The wisdome of God is a myste­ry, even the hidden mystery, 1 Cor. 2. 7. The mystery of God, 1 Cor. 4. 1. The mystery made knowne unto me, Ephes. 3. 3. The mystery of Christ, vers. 4. The mystery hid in God, ver. 9. The mystery hid, Col. 1. 26. a [Page 8] rich glorious mystery, vers. 27. The mystery of faith in a pure conscience, 1 Tim. 13. 9. Yea the Gospel, though fleshly men may learne and preach it, yet the saving knowledge of it is a myste­ry that none but Gods Saints knowes the mystery of the Gos­pel, Ephes. 6. 19. Yea though the Trinity be knowne unto the wicked, yet none but Gods children know it piâ cognitione, piously, and therefore that is cal­led a mystery, The mystery of God, and the Father, and Christ, Colos. 2. 2. Yea Christian reli­gion though the wicked notio­nally understand it, assentingly beleeve it, yet indeed it is a se­cret that none but the godly per­ceive, and therefore called a mystery, even the mystery of Christ, Col. 4. 3. The Articles of faith, albeit the wicked can say them by rote, and credit them universally, as for example; the [Page 9] Resurrection, yet none but the holy ones truly beleeve it, and therefore it is called a my­stery, 1 Cor. 15. 51. The Judge­ments of God, though the wic­ked feele them; and perceive them, yet none but the heires of Heaven truly enjoy them, and therefore they are called a myste­ry, The mystery of God shall be finished, Revel. 10. 7. Popery, howsoever the wicked Prote­stants some of them know it, and the policy of it, yet none but Gods marked ones see it, to a­void the mystery of it; and there­fore that is called a mystery, the mystery of iniquity, 2 Thes. 2. 7. the very Devill himselfe that would be worshipped as God, would have his mysteries▪ too, [...] saith Dionysius Halicarnasseus, unutterable mysteries; Saint Chrysostome compares the mystery of Christ in regard of the wicked to a [Page 10] written booke, that the ignorant can neither read, nor spell, he sees the cover, the leaves, and the letters, [...] he understands not the meaning of what he sees; he compares the mystery of Grace to an indited Epistle, which an unskilfull I­deot viewing, he cannot read it, [...] he knoweth it is Paper, and Inke, but the sence he perceiveth not; so the wicked never so learned, they perceive the barke of the myste­ry of Christ, but not the inward sence of the Spirit, as Theodoret said of the Philosophers [...], &c. they are like singing Parrots, that can imitate mans voyce, but they skil not the meaning; so the wicked can speake gracious things by rote, and understand not what they speake; no, that is a secret; The secret of the Lord is with them that feare him; and he will [Page 11] shew them his Covenant.

The second reason is taken a modo intelligendi, from the manner of perceiving the secret of grace, which is Spirituall; the Naturall man receiveth not the things of the Spirit of God, nei­ther can he know them, for they are spiritually discerned, 1 Cor. 2. 14. and he that doth know the minde of the Lord, that is, the secret, he must have the minde of Christ ver. 16. Indeed the wicked that have learning may perceive and know these things of the Spirit, but they know them in a Carnall manner, not in a spirituall wise; and how­beit they may reforme their out­ward courses, and cut off many acts of sin, and like Grace some­what in their hearts; thus farre, and further may the carnall man go, being but changed, not renew­ed. Now they cannot spiritually discerne Grace, for in regard of [Page 12] spirituall discerning they are in the darke, even as eyes, saith the same Father [...] even as eyes if they would see without light, the eye-sight, and the goodnesse, and excellency of the ball wil not avail to make them see; so the wicked even the learnedst of them all, they cannot see grace because they have the spirit of discerning light, their learning, and their wit, and all their good parts cannot suffice them to descry this secret; they see it indeed, But seeing see not, and hearing heare not, and per­ceiving understand not, Matth. 13. 13. Why the knowledge of this secret is not given to them, but only to Christs Disciples, ver. 11. and therefore it is called the Unction of the Holy Ghost; yee have an Unction from the Holy one, and ye know all things, 1 Joh. 2. 20. That is, you know all the secret, it is called eye­salve, [Page 13] Anoint thine eyes with eye-salve that thou mayest [...]. see, Revel. 3 18. This same eye­salve, the Physitians tell us, is an oyntment to purge away all filth and fluxes, and ophthalmies out of the eyes that they may clearly see. Its called the ope­ning of the eyes, Open thou mine eyes, that I may see the wondrous things of thy Law, Psal. 119. 18. Its called the lighting of the eyes, Lighten mine eyes, Psal. 13. 3. Its called seeing, because all the wicked are blinde to this secret, And the eyes of the blinde shall see out of darknesse, Esa. 29. 18. Alas, the naturall walkes in the blinde shadow of death, and is not ac­quainted with this gracious light; no, that is a secret, And the secret of the Lord, is with them that feare him, and he will shew them his Co­venant.

The third reason is taken a statu intelligentis, from the con­dition of the party that must perceive the secret of grace, he must have another secret thing to be made capable of this secret, and that is the new creature, Gal. 6. 15. which is called the hidden man of the heart, 1 Pet. 3. 4. Its called a hidden life, Your life is hid with Christ in God, Col. 3. 3. and therefore the word of God is closed up in the godly, that the wicked understand it not, Dan. 12. 9, 10. they are like scrauled blotted papers that can­not receive. The Law is sealed up in the godlies heart, and the ungodly, whether learned or unlearned cannot read it, Esa. 29. 11, 12. Seale my Law a­mongst my disciples, Esa. 8. 16. A garden inclosed is my sister, my spouse, aspring shut up, a fountain sealed, Cant. 4. 12. That is myste­rium, the mystery saith Am­brose, [Page 15] even the signed and sealed mystery of faith and grace; for as a private letter to a friend con­taines secret matter that no man else may read, because it is sealed; so is grace sealed up, it is under the Privy-seale of heaven, that no man can breake open, but the faithfull, to whom it is sent. The secret of the Lord is revealed to them that feare him, and he will shew them his Covenant.

My first use shall be for In­struction.

Is Gods secret with them that feare him? then the godly are the friends of God, Yee are my friends, if you doe whatsoever I command you, Joh. 15. 14. Henceforth I call you not ser­vants, for the servant knoweth not what his Lord doth, but I have called you friends, for I have made all things knowne unto you, vers. 15. Mysteriis digni facti estis, saith Theophy lact, I [Page 16] have thought you worthy to bee acquainted with my secrets, and Abraham was called the friend of God, Jam. 2. 23. What shall I hide from my friend? Shall I hide from Abraham the thing that I doe, Gen. 18. 17? [...], saith Chry­sostome, Oh how greatly God condescends to the godly! hee speakes to them as a man would speake to his friend; there is no profitable secret that he will not impart unto them, The secret of the Lord is with them that fear him, and he will shew to them his Covenant.

Secondly, Is Gods secret with them that feare him? then the godly are all one with God: As Orestes and Pylades loved one another so well, that they were all one with another: Orestes was called Pylades, and Pylades was called Orestes, so are the godly all one with each other; St. Paul [Page 17] calls the godly Christ, yea Christ saith as much, That they all may be one as thou Father art in me; and I in thee, that they also may bee one in us, Joh. 17. 21. [...] saith St. Chrysostome, so far forth as its possible for man to be one with God; so here the honour of the godly, they are admitted to Gods secrets to be one with him. Ti­berius Caesar thought no man fit to know his secrets, and yet the Lord vouchsafeth the godly his owne secrets, as Elisha could tell the secrets that were spoken in the Kings bed-chamber, 2 King. 6. 12. so the godly know the secrets of Gods cham­ber, even of the King of Kings Presence-chamber. O the ho­nour of the godly, saith a sweet Father against the Persians, none but Noble-men, Lords and Dukes might be made partakers of State-secrets, they esteemed [Page 18] secrecie a God-head, a divine thing, saith Ammianus Mar­cellinus, the godly are heavenly Lords, and Nobles, and the Privy-states-men of heavens Court, Such honour have all his Saints, for the Kings secrets are the glory of the subject that is in favour, saith Cassiodore, and the Lords secrets are the glory of the godly. The secrets of the Lord is with them that fear him, and he will shew them his Covenant.

My second use shall be for Refutation.

Away then with Pelagians and Semi-pelagians, and Armi­nans, what shall I call them? Scabiosum tesserula▪ far possidet. their grist is all musty that say, God gives no secret thing to any one man more then another, that rifle up all Gods secrets, and would have all men so many Tiresiases that swallow up St. Pauls [...] as it were a [Page 19] depthlesse depth. St. Paul cryes out, Oh how unsearchable, Rom. 11. 33. Oh how secret are these things! and these Numi­cians, Cosmongers, pick-lock Gods secret closet, and expose his hidden treasures; St. Paul he ad­mires, [...], Who hath knowne? vers. 34. who hath knowne these secrets? Arminius vol Comma­genus Aruspex pectora divo­rum rimatur, & exta, as Juve­nall the Satyrist speakes; let me translate it: Arminius and his company ransack all Gods se­crets, divulge and communicate them to the seed of the woman, and of the Serpent all alike, they make Gods eternall▪ love of Ele­ction, no secret, but a vulgar Idea, they make the mystery of Christ, and him crucified, no secret, but like an Apothecaries drug, Catholicall, they make the especiall grace of God, no secret, but a common quality; faith no [Page 20] secret, but a general vertue; re­pentance and the new creature, no secret, but a universall gift, no se­cret favour to St. Peter, but make God a party ante, not to love St. Peter more then Judas; no secret intent to any one person more then another; but that Christ might have dyed for all him, and never a man saved; no secret working of the Lord in any more then other, but for any thing that either God the Father hath done by creating▪ God the Son by redeeming, or God the Holy Ghost by sanctifying, all the world were left to their scrambling, take it, if you will, if you will not, chuse; they say God would have men to be saved, but that hee will not worke it for his owne part, rather for this man, or that man deter­minately that he be saved, as Stilpo sayd that [...], man is no man, an universall is never a man, for its neither this man, nor [Page 21] that man, for why not this man, as well as that man? so say they, Christ dyed for man, that is in­deed for no man, not this, nor that man; for why rather this man, then that man, or that man, more then this man? Abraham, Isaac, and Jacob, Paul, and John, and all the Saints might▪ Man, in regard of Gods grace, is like Pontilian, Saepe saluta­tus nunquam prior ipse salutas; sic crit aeter­num Pontiliane, vale. Martial. l. 5. Ep. 67. He was often saluted first, but he never be­gan first, so that he gave a continuall farewell. So God often prevents man, but man never pre­vents him first; and were it not for God he would give an e­ternall farewell too all grace. have been damned for all God, and Esau, and Ahab, and cursed▪ He­rod, might have beene saved, and not they, for all him; no secret refe­rence to God in this man, rather then that man; but blessed La­zarus in heaven, is no more bound unto God, then damned Dives in hell, Nun quis te dis­crevit? No secret putting a difference betwixt Angel or Devil, but if David be better then Saul, he [Page 22] may sacrifice to his owne net: Thus these heretical Opinionists, schimatical Quodlibetists; so I may call them, are worse then the Roman blabs that Paulus the Lawyer speaks of, that dis­closed secrets, for they cut off all Gods secrets at one blow. But we, beloved we, let us hold this as a foundation, For the founda­tion of God remaineth sure, and hath this seale, the Lord know­eth who are his, 2 Tim. 2. 19. The foundation is faith, as St. Ambrose speaks, and as a foun­dation is secret under God, so is faith secretly grounded in the hearts of those that are Gods. This seale is Gods confirming grace, saith Chrysostome, and as a seale is set upon secrets, so is this grace secretly radicated, and abiding in them; this Knowing, the Lord knoweth who are his▪ In the secret election of God, saith Haymo; as if the Apostle [Page 23] should say, though Hymeneus and Philetus, and such like were [...] without seale, and erred concerning the Faith, and fell off from what they seemed to have. Neverthelesse Gods secret is with his, the foundation of God is sure, and hath this seale, the Lord knoweth who are his; For the secret of the Lord is with them that feare him, and he will shew them his Cove­nant.

My third use shall bee for Consolation.

Oh what incomparable comfort is this to Gods people! Gods secret is with them, God hath, and will reveale his secret myste­ries unto them, God hath given them a prospective Chinke to looke by into his secret things; they are Gods friends, and as they turn my Text in meeter, they know Gods secret intent, they are so honoured with the Lord▪ that [Page 24] God hides no good thing from them which is necessary for their salvation. All the earth is Gods, but such as obey Gods voice are Gods peculiar treasure, Exod. 19. 5. Gods speciall jewells, Segullah it is in the originall, that is Gods proper ones, or Gods secret ones that he keeps in store for himselfe, and for especial use, [...], as the Greeke turnes it, like a jewell which the King delivers not into the hands of any of his officers, but keepes himselfe in secret, saith Rabbi Menahim, he hath chosen them to be a speciall people to himselfe above all people that are upon the face of the earth, Deut. 7. 6. that is a secret people, A chosen generation, a royall Priesthood, a holy Nation, a peculiar people, 1 Pet. 2. 9. that is a secret Na­tion, his peculiar pearle, Psal. 135. 4. that is [...] secret gem, all [...] [...]omfort, that [Page 25] God gives them some speciall peculiar secret grace that he gives to none else in the world but to them. Christ hath given himselfe for them That he might redeem them from all iniquity, and purge to himselfe a peculiar people, zealous of good workes, Tit. 2. 14. that is a secret gene­ration. God loves a [...], and a speciall claime to them, as Synesius useth the word, for to them alone he maketh known the mystery of his will according to his good pleasure, Eph. 1. 9. even his secret will, and hidden plea­sure. They are Gods portion, Deut. 32. 9. The lot of his in­ritance, as a great inheritor re­serves in some secret boxe, or some secret closet his bonds and writings, he keeps them secretly under locke and key; so are the godly. Oh what a blessed and happy estate is the estate of all that feare God! Dost thou serve [Page 26] God in thy family? Dost thou serve him in thy calling? Dost thou stand to his truth openly, and indeare it above all riches privately? Dost thou make con­science of every of Gods Com­mandements? feare not, the Lords secret is with thee, there is no evill shall ever hurt thy soule; For in the time of trouble hee shall hide thee in his pavilion, in the secret of his tabernacle, shall he hide thee, and shall set thee upon a rocke, Psal. 27. 5. Doe the proud insult over thee? Doe the wicked tongues nick­name thee? God shall hide thee in the secret of his presence from the pride of man, God shall keep thee secretly in a pa­vilion from the strife of tongues, Psal. 31. 20. Gods grace is a speciall grace to such as you are, and such as you are onely. Christ Jesus is your Sa­viour, for hee will save his [Page 27] people, Matth. 1. 21. This ran­some is a speciall ransome, a ransome not for all, but for many, Matth. 20. 28. His bloud­shedding was a speciall bloud­shedding, not for all, but for you many, Matth. 26. 28. Sancti­fication is a speciall sanctifica­tion, not of all, but of you, Joh. 17. 19. Justification is a speciall justification, not of all, but of you onely, his elect, Rom. 8. 33. Intercession is a spe­ciall intercession, not for all, but for you alone, vers. 34. Christ is the head, a spirituall head, not to all, but to you his Church, Ephes. 1. 22. Christ his pur­chasing was a special purchasing, not of all, but of you his Church, Act. 20. 28. Christ his prayer is a special prayer, not for all, but for you, Joh. 19. 9. Christs re­demption was a special redempti­on, not of all, but of you that are his sonnes, Gal. 4. 4. Christ is [Page 28] the authour of a special salvation, not to all in general, but to all you that obey him, Heb. 5. 9. Specialiter, saith St. Ambrose, especially for you, whom hee hath made with himselfe, co­heires of salvation. It is a secret that God hath given you, none of the wicked in all the world know it, it is a secret favour that he hath vouchsafed you, no co­vetous, nor drunkard, scrape-pelfe, nor swearer, nor any ungodly man, or woman in the earth partaketh of it with you.

Be comforted, then whosoever thou art, that hast given over thy wicked wayes, and betaken thy selfe to newnesse of life, For the secret of the Lord is with them that feare him, and he will shew them his Covenant.

But thou wilt say, Alas, thou canst not pray, thou canst not be­leeve, thou canst not serve God!

I answer, Though these things do not openly manifest themselves, yet Gods seed may abide in thee, 1 Joh. 3. 9. Seed is secret in the ground, and seemes to be hid, yet it sprouts out in its time; and groweth; so grace may be as hid­den seed in thy heart, secret­ly sowne in thy soule.

But thou wilt object againe, Alas, I cannot feele any such matter!

I answer, what if thou canst not, it may bee secret as from others, so from thine owne sense and feeling, The secret of the Lord is with them that feare him, and he will shew them his Covenant.

My fourth use shall be for Terror to the wicked.

Here's horror to all the ungodly, they are strangers from God, they are not admitted unto Gods se­crets. The godly are signed with the Spirit, saith St. Ambrose, a [Page 30] secret obsignatum, Gods Spirit is their Sigil, saith Theodoret, a secret seale, they are his sonnes, and sealed with his Spirit, saith S. Chrysostome, a secret Son-ship. But the wicked have neither se­cret signe, nor secret seale, nor secret Son-ship, nor any secret special or peculiar thing of God, they are aliens from God; Reveale not thy secrets to a stranger, saith Salomon, God re­veales not his secrets to such as are strangers to him. As Ari­stotle said of his Acroamatiks, that they were [...] set out, but not [...] set forth; so may I say of the Law, and the Gospel in regard of the wicked, it is expressed, but not expounded to them; now when they re­belliously reject all obedience, he will close their eyes, and hood­winke both wicked Ministers and people, Esa. 29. 10. Yea the Psalmist curseth them that their [Page 31] eyes be darkned that they see not, Psal. 69. 23. Poure out thy in­dignation upon them, and let thy wrathfull anger take hold of them, vers. 24. As if hee should say, ipsissimam perditio­nem, saith Marlorat, let them be damned, and all with damna­tion it selfe, for Gods wayes are kept secret from them, and not with them. Art thou a drunkard, and hast not Gods secret to keepe thee from drunkennesse? here thou feest thou art in the state of damnation: Art thou a world­ling, and hast not Gods secret to keep thee from worldlinesse? thou art in the state of damnation: Art thou malicious, and a hater of thy brother; and hast not Gods secret to keep thee from it? thou art in the state of damnation? Art thou a sweater, a lyar, or a luke-warmling &c. and hast not Gods secret to keepe thee from thy sinnes? thou art in the Jawes [Page 32] of Hell and vengeance, brut us stupor as Calvin. speakes, a brutish stupidity possesseth thee, the secret of the Devill is with thee, thou hast thy secret too, but it is the Devils secret; thou keepest the Devils counsell. O my soule, come not thou into their secret, Gen: 49. 6. Well may some be called the Devils secret, for the Devill hath power over the wicked secretly, and they perceive it not; the secret counsell of the wicked, Psalm 64. 2. The secret of mockers, so it is in the Originall, Gen. 15. 17. as for the secret of the Lord, that is with them that feare him, nemini nisi, saith Muscu­lus, with none else; The secret of the Lord is with them that feare him, and he will shew them his Covenant.

Is the grace of Gods Children such a secret that none in the world knoweth besides them? [Page 33] then let me commit this to the Arminians consideration, what mischiefe he doth to his owne soule; God saith this grace is a secret thing, only revea­led to his secret ones; God saith, it is a mystery opened only to those that are his; God saith, it must be spiritually discerned, and without a speciall eye-salve can never be perceived; God saith, it is a fountaine sealed up from the men of this world, a booke clasped up, that nor lear­ned, nor unlearned can read, but only they to whom it is especial­ly given from above; God saith, it is a depth, it is unsearchable, and a peculiar treasure, a peculiar pearle, a speciall gift; but the Arminian lookes for no other grace but what is not secret, not peculiar, not speciall, but com­mon grace; he lookes for no o­ther grace save that which God vouchsafeth to all, even repro­bate [Page 34] and all. Oh what and if this Metaphysicall grace they hazzard their soules upon, should prove uneffectuall, I beseech these men to chew upon this point; I doe not say they doe debarre them­selves from Salvation, but if they would ruminate this thing seri­ously, I thinke they would not dye as they doe for ten thousand worlds; let them heare a little, and I pray let their Consciences intently ponder.

1. Must it be a secret grace of God that the world hath not, if a man be the childe of God? Oh then (I quake to thinke of it) how doe they looke to be the Children of God only with their universall Grace?

2. Must it be a speciall re­demption that a man must have if he be redeemed? how doe they looke to be redeemed with a generall?

3. Must God give faith in a [Page 35] specially manner, or else a man cannot beleeve? how doe they looke for faith by an universall gift?

4. Must a man have a pecu­liar grace, or else he cannot be of the redeemed of the Lord, how doe they looke for it that doe not so much as pray for it by their tenent?

5. Must a man be beholding to They sa­lute God with thankes by the halves like as A­pollonius saluted Decimus by the name of Quixtus, Mart. l. 4. Epig. 22. God in a speciall manner, if he be chosen out of the world? Oh how doe they looke to be vouch­safed, that professe themselves not so much as to conne God any thankes for it?

6. Must a man be determi­nately converted to God in his will of God, or else he cannot be converted? how doe they look for it that professe they doe not looke for it from God, but from their owne freedome?

7. Must Christ pray in a spe­ciall wise for those that are his, [Page 36] that their wills may be quick­ned, As Marti­al called Cinna Dominus, when he meant no such mat­ter, 5 Ep. 58. so these men call God Lord, whereas they mean no such matter, but them­selves Lords over their owne hearts. how doe they looke to have the will and the deed, that pro­fessedly maintaine, that they will not be beholding to Christ for his prayers no further, but to have the power of will; yea, and that Christ must pray them, if he meane to have the will it self, that doe even dispute the case, contend, and give out in effect, that there is no speciall prayer, nor speciall quickning, they will not acknowledge any secret mat­ter in it, yea they write, and bit­terly doe they reason it too, that if God doe no more to them a priori then to the vildest dam­ned Cast-away, give them meer­ly the Catholique posse without any speciall esse, yet they can be saved. They say that they can beleeve, that they can repent, that they can be converted is from God; but that they be­leeve, that they doe repent, that [Page 37] they are converted, is from the liberty of their owne wills; But what hast thou that thou hast not received? and if thou hast received it, why boastest thou as if thou hadst not received, 1 Cor. 4. 7.? Well, I will tell thee, if thou boastest thus, sure I am thou hast not received it; but thou wilt say, as Cornelius à Lapide, That I doe beleeve, that I doe repent, that I am conver­ted is from mine owne will, but I received the power of God, and I doe it by the vertue of that grace which I received of God. Nay, but oh man, the very e­liciting and drawing of this act from that which thou hast recei­ved, cannot be without a speciall act of God; for the wicked that have received so farre, yea having received further, even this secret too, doe not beleeve, doe not re­pent, are not converted. Thou beleevest thou repentest, and not [Page 38] Judas, and not Elimas, Dost thou? well then, either St. Paul is a lyar, or thou must have re­ceived more then an universall grace, or else thou art a lyar, thou beleevest not, thou repen­test not, thou art not converted; Of what boastest thou saith Theodoret, of thine eloquence? but God gave it thee: of thy knowledge, but God conferred it on thee, he might goe on of thy power of beleeving, but it is the gift of God; of the deed it selfe, but it is the worke of God; of any one stock of good that God should joyne with thee upon it, but that was the effect of God too. Saint Peter thou sayest hath Free-will, and Ju­das hath the same: Saint Peter had power of God to beleeve, and Judas hath the same; Thus farre God goeth along (thou sayest) with Judas as well as with Peter, St. Peter doth be­leeve, [Page 39] and hath faith it selfe, and Judas hath not; and what now say I (and yet not I, but Saint Paul) hath St. Peter, that he hath not received? and if he have received it, how can Saint Peter boast, that he hath not received, no more then Judas, that hath not received at all? Saint Peter and Judas have both Free-will of God, there they agree; Saint Peter and Judas have both power of God to beleeve, there they agree too; thou sayest, Judas doth not beleeve, St. Peter doth, there they differ; And who made thee Peter to differ from Judas? Certainly when Saint Paul asked the question, Who hath made thee differ from ano­ther? 1 Cor. 4. 7. he never thought the question could, or should be so answered, that thine owne will made thee differ from another. Take heed, O man, shall a Begger stand at the doore [Page 40] and tell thee, he doth not stand in need of this, or that almes, but can help himselfe well enough, without receiving ought from thee; wouldst thou help him? I trow not to such a boasting Beg­ger. Alas poore Mendicant! and Like Fa­bulla, that having gotten a­nothers hair, swore it was her own haire, Martial. l. 6 Ep. 12. like Fidentinus, that repea­ted Marti­als bookes for his owne, 1 Ep. 30. how doest thou looke for the [...] credere, the [...] resipiscere for the Almes of actuall faith, and repentance at Gods mercy gate, and be at these termes with God? This is to deale with God as concerning grace, as the Aegyptians for the watering of their Country, they said they were not bound to the gods for it, but to Nilus. So thou sayest, by this Opinion thou art not bound to God for it, but to the freedome of thy will; no, the Psalmist reads us another Le­cture, The secret of the Lord is with them that feare him. Tremble then O dust and ashes, to disanull Gods secrets: shoul­dest [Page 41] thou make some mens se­crets no secrets, but shouldest commonly spread them, [...], saith Dio­dorus Siculus, Thou shouldest have thy tongue cut out; O what a fearefull sinne doest thou run into, if thou dost display the se­crets of the Lord of Heaven on this fashion? Dost not thou read of Gods speciall grace every where in Scripture, before thou canst read of any good in any man or woman? As it was said of Pherecydes, that he got his Pherecydes. learning by the Phaenycean se­crets, so thou mayest finde in Holy Writ, that all the Elect got all that they had from Gods spe­ciall secret, even his speciall and secret grace; Adam and Evah were faithfull, but was it not first said of God, The seed of the Woman shall breake the Ser­pents head; Gen. 3. 15? not—him, so as Adam and Evah [Page 42] might, if they would breake the Serpents head; no, he shall breake it, is a word de facto, He shall breake the Serpents head; Seth was faithfull, but was it not first said, God had appointed him, Gen. 4. 25. and not Caine? Noah was faithfull, but was it not first said, before he heard one sillable of good in Noah, Noah found grace in Gods sight, Gen. 6. 8. and not others? Abraham was faithfull, but had not God first called him? Gen. 12. 1. and not the rest that were in Ur of the Chaldees? Isaac was faithfull, but was it not first said, In Isaac shall thy seed be cal­led, and not in Ishmael? Jacob was faithfull, but was it not first said, I have loved Jacob, and not Esau? Rom. 9. David was faithfull, but was it not first said, The Spirit of the Lord came upon David? 1 Sam. 16. 13. Job was faithfull, but doth not [Page 43] the very Devil acknowledge Gods speciall blessing to him first? Job 1. 10, &c. Where­fore serves all this? but to teach thee how to beware, lest thou sinne against Gods speciall secret, O the Lord will not suffer this indignity at thine hands, as to abuse his secrets; even the De­vils in Hell, that are called Gods Apes, among the Paynims, they would have their secrets invio­lably preserved.

Dionysius Haelicarnasseus tels us of the Pinarii Arcano­rum custodes, that looked to the secrets: and verily the sacred Lord of unsearchable glory is tender of his secret. Consider how wretchedly thou wrongest thy Maker, in saying, the reason why one is converted and not a­nother, is from the free arbitre­ment of the Will, for thou rob­best God of his secret jewell, The secret of the Lord saith the Psal­mist, [Page 44] the secret of the Will, so it should be, sayest thou; that is, the secret cause why this man is converted rather then some other. I beseech thee quake, and dare not so great audacity. Is not mans Will said every where to be passive, and all to magnifie this secret? Are not the Chil­dren of God said to be elected, called, converted, redeemed, justified, adopted, sanctified? Are not their Wills said to be turned, mollified? All passive, all to shew, all to be from this secret. Thou that art an Vni­versaller of Grace answer me, Why was Jonas sent to Niniveh Ionas 1. and not to Tarsus? why was E­lias sent to the widow of Za­reptah, when there were other widowes in Israel as well as she? 1 King. 17. was it not of this secret? Why was Paul com­manded to goe to Macedonia, and not Bythinia? Acts 16. 7. [Page 45] was it not from this secret? Why hath such and such Countries meanes of Salvation, and others againe for many hundred, nay thousand of yeares not? was it not from this secret? Why are some Aufes and Fools like beasts in knowledge to their dying day, and others not, is it not from this secret? Againe, answer me; Wherefore were all almost that were converted in Scripture then converted, when their owne wils were about no such matter, but rather the cleane contrary, but only to set up this secret? Pauls will was to persecute Grace, then did he light upon conversion of grace, Act. 9. was it not from this secret? Levi▪ when he was sitting at the grating receipt of Custome, then he rose to the receipt of grace, Mar. 2. 14. was it not from this secret? Were it from the liberty of the Will, then conversion should be [Page 46] when the Will is most intent up­on it; wherefore was the man, possessed with a Legion of De­vils, turned in the instant, could that be from the first choyse of his owne Wil? Mar. 5. 2. nay, he cryed out against Christ, v. 7. but even then was he converted, ver. 13. was it not from this se­cret? Wherefore are Publicans and Harlots oftner saved then o­ther orderlyer people, is it not from this secret? wherefore was Nero's harlot. that same [...] as Chrysostome calls her, and not Seneca? was it not still from this secret? Againe answer me, Why is not every blessing of God uni­versall, if Saving Grace were to be universall? God doth not give strength to all, nor beauty to all, nor wit to all, nor riches to all, nor houses to all, nor learning to all, nor any left hand favour to all, and will he give Saving Grace to all? Shall we deny that [Page 47] to God which we account an in­jury to offer a deniall of to the meanest of Gods Creatures? May not a Mother love one childe more then another, yea while they are considered in themselves both alike? May not a Master love one of his servants more then another, though re­spected alike? May not a Prince raise up a Favourite out of the rest of the people, though circumstantiated alike? Yea ve­ry Fowles love some young one more then another, though qua­lified alike; yea the very Viper will affect one of her brood more then the rest, though sha­ped alike; The Sunne doth not shine upon all places alike, nor the Moone upon all corners alike; the Mother Earth doth not feed all her Plants alike, but some more, some lesse, some not at all. And wilt thou say that God gives universall grace alike, and [Page 48] deny him to doe with his owne whatsoever he pleaseth? The Psalmist here teacheth yee better Divinity, The secret of the Lord is with them that feare him, and he will shew them his Co­venant. O remember, it is the part of a slanderer to discover secrets, Prov. 11. 13. Prov. 20. 19. and verily thou slanderest Gods wise and hidden Counsels, that thus broachest all his secrets; yea, thou takest part with mock­ers, that revile the Saints, who say to the godly; Oh, forsooth, what secret have you? oh, be­like you are of those special ones; even as Eliphas abused Job, Hast thou heard the secret of God? and dost thou restraine wisdome to thy selfe? Job 15. 8. What knowest thou that we knew not? What understandest thou that is not in us? ver. 9. With us are both the gray-headed, and the aged men, much elder [Page 49] then thy father, vers. 10. Is there any secret thing in thee, vers. 11? yes mocker, there is a secret with them, and God re­veales it to his babes, and leaves the wise and the aged many times in their folly, and it is Gods glory to conceale this secret from them, Prov. 25. 1. not as if the godly can, or may pry into Gods secret Arke, but this secret is the know­ledge of their owne vildnesse, which Zophar calls the secret of wisdome, Job 11. 6. This is a secret that God reveals to them alone. The secret of the Lord is with them that feare him, and he will shew them his Co­venant.

Seeing the grace of conversion is a secret, how comes it about then, that the wicked, that have not this speciall secret afforded them, are bound to be converted, and shall be judged for not being converted?

For answer hereunto, I must needs use a little extravagancy: The Prophet Jeremiah saith, Woe be unto thee, O Jerusalem, wilt thou not be made cleane? This is a plaine question, and therefore [...], the people should answer yea, or no; suppose they answer downe­right No, we will not bee made cleane; then their wilfulnesse plainly appeares, they will not be made cleane: suppose they an­swer Yea, we will be made clean, then their wilfulnesse appeares to bee double, for they are not onely wilfull, but lyingly wilful; wee will be made cleane, but when shall it once be, saith God? they doe but dally with him, so that he is faine to de­nounce a woe, Woe unto thee, O Jerusalem; and question againe, as being not yet satisfied, When shall it once be? It is evident then that they were wilful in their im­penitency; [Page 51] They kept not the Co­venant of God, and refused to walke in his law, Psal. 78. 10. that is, neither did they, nor would they: The wicked refuse to doe judgement, Prov. 21. 7. They would not heare, Esa. 28. 12. Children that will not heare the law of the Lord, Esa. 30. 9. And they would not, vers. 15. They would not walke in Gods wayes, neither were they obedient to his word, Esa. 42. 24. They would not bee ashamed, they would not receive correction, Jer. 5. 3. They re­fuse to returne, Jer. 8. 5. They refused to hearken, and pulled away the shoulder, and stop­ped their eares that they should not heare, Zach. 7. 11. So that here wee see the wicked are wil­full against conversion: That they are wilfull may bee ga­thered,

1. From the corrupt nature of [Page 52] their will, their heart is despe­rately wicked, Jer. 17. 9. [...] that is deadly wicked, saith Buxtorfius, Bonorum expecta­tio Buxtorf. nusquam apparet, saith Tre­mellius, There is no good to bee expected in it; and therefore as it wils sin, so it will will sin, and will wil not be converted. The car­nall heart is enmity against God, for it is not subject to the law of God, neither indeed can bee, Rom. 8. 7. that is, it doth not bare­ly not doe good, but it is an ene­my of God, it doth not onely not obey, but [...] it cannot obey, and why can it not? Quia non vult, as Haymo speakes, be­cause it wil not; for [because it can not] is not put as a reason of its not obeying, but as a parenthesis, as if he should say, It is not sub­ject to the Law of God, because it is an enemy, it will not; indeed it is true it cannot, but that's not the reason, for it rebels against it, [Page 53] Rom. 7. 23. it will not bee made clean. That they are wilfull may be gathered,

Secondly, from the abominable spawne of hideous conditions in the heart, for a wicked heart is [...] an alseminary of sinnes, an universal roe, or seed­plot of rebellions. Tell it of new obedience, it simply wills not, They would not consider his wayes, Job 34. 27. urge it, it perversely wils not, The ungodly man scornes judgement, Prov. 19. 28. urge it further, it strongly wils not, A foole rageth, and is carelesse, Prov. 14. 16. presse yet more, not onely outwardly by preaching, but also inwardly, by the strange motions of Gods Spirit, it stubbornely and contu­maciously wils not, They resisted the Holy Ghost, Act. 7. 51. winde into it, and excite it, it ma­liciously, and desperately wils not, He hath done despight unto the [Page 54] Spirit of grace, Heb. 10. 29. their will is the very tunnel of hell it selfe, so that the sinne a­gainst the Holy Spirit is in the bottome of the heart, and the reason why all doe not breake forth into it is, because God doth not follow and presse all the wicked hearts alike with grace.

That they are wilful, may be gathered Thirdly, from the Fa­ther of their corrupt heart the Devill, For the devill worketh and ruleth in the children of disobedience, Ephes. 2. 2. It is the devil that poysoned the heart, and what poyson hath he brought into the heart? even like a Serpent, the poyson that he hath in him­selfe, namely willingnesse to diso­bey, and wilfulnesse (either actu­ally or radically) in disobeying, and therefore a wicked heart is wilful upon sinne, It is dead in trespasses and sinnes, Ephes. 2. 1. [Page 55] But what death is that that the Apostle tels us? a lustful desiring selfe-minded wilful death, vers. 3 [...], saith St. Chrysostome, this death is an elective death, dead the Will is, and dead would be, My people love to have it so, Jer. 5. 31. whence I deduce this sure conclusion, That the reason why wicked men are not conver­ted, and doe not repent, is not because they cannot, but be­cause they will not. The Lord doth not say, Canst thou not bee made clean, But wilt thou not? In­deed a wicked man cannot repent; For, no man can come unto me except my Father draw him, Joh. 6. 44. No man can come unto me except it be given to him of my Father, vers. 65. that is, beleeve in me saith St. Austin; Hence it is, saith the same Father, that the preaching of the Crosse is pereuntibus stultitia to them [Page 56] that perish foolishnesse, but unto them that are saved, it is virtus Dei; every wicked man is like Lazarus, dead in the grave, fast bound, and a stone upon him, [...], it being an Chrysost. impossible thing to raise himselfe againe: as a foundered horse can­not but limp, so a wicked heart cannot but be impenitent; there is a necessity, though not a violent, yet a cruel necessity, as Avitor cals it, not as fatal, yet a willing misfree necessity, as Bernard cals it; So that Luther gives the free wil of a wic­ked man in regard of grace, a good title, Res de solo titulo, A naked titular thing, no such matter. Yet notwithstanding, albeit the wic­keds will canot but be impenitent, the cause why it is impenitent, is not because it cannot be otherwise, but because it will not be otherwise penitent, it doth not repent, and it will not, Sic volo, stat pro ra­tione voluntas, so I will, this will is the reason.

Object. Thou wilt say, thou wouldest repent, although thou bee a wicked man, I would if I could, but alas I cannot, though I would.

I answer three wayes; 1. Hast thou a will in thee to repent? many will boast every one of his owne goodnesse, Prov. 20. 6. It may be said to thee, as Seneca said to his friend, of a wicked youngster, that said he would bee good; I do not say, sayes he, he lies, but put at se cupere, he thinkes he wills, but he wills not. Thou sayest thou hast a will to repent, whom may I beleeve saith St. Bernard? truly, I dare not beleeve thee, if thou livest in wicked courses, thou hast a will to live in them, Thou art a scorner, and wilt heare no rebuke, Prov. 13. 1. Thou art so, and thou wilt bee so, thou wilt not be made cleane.

Secondly, I answer, thou sayest thou art offended with thine [Page 58] owne iniquities, I doe not deny it, what damned Devill is not? Homines vitam suam, & amant & oderunt, wicked men hate their owne lives, and love them both at one time, their owne conscience gripes them, and so they must needs finde fault with themselves, but then their corrupt desires transport them: Thou dost not will to be wicked, and yet thou dost will to bee wicked, like old wife Akko, that said she would not, and yet shee would; Like a Whore that would be strange, forsooth, Oh she will not, and yet it is because she may cogge the more the love of her Paramours. Thou wouldest repent, and thou wilt goe on in sinne, thou hast a setled will to sinne, but a sorry would, or a months minde to repent; The truth is, thou callest for mer­cy, thou prayest, thou repentest, for a fashion to humor thy con­science, [Page 59] and sinne the freelier; For the soule of the wic­ked wisheth evill, Prov. 21. 10.

Thirdly, Thou sayest thou wilt repent: the glutton when hee feeles his head to paine him, his panch to burden him, his belches to annoy him, he will not be such a glutton againe; what saith the Stoicke? Stomachum illi fecit luxuria, cito tamen redibit in gratiam, his gluttony hath turned his stomach a little, hee'l bee friends with his sinne next time againe. The wicked Israelites they sought God, and en­quired early after the Lord for a while, Psal. 78. 34. but how long did it hold? Alas, Their heart was not right within them, they would not abide his Covenant, vers. 37. Wicked Ahab now he is fasting and humbling himselfe in sack-cloath, 1 King. 21. 27. A man would have thought Ahab [Page 60] will now become a new man, but presently the byas was turned, by and by he is as bad as ever hee was, he hates Gods Ministers, 1 King. 22. 8. So that still the truth is infallible, that a wicked man, the reason why he doth not give over his sinnes, is not because he cannot, but because hee will not:

1. Because he will never indeed try whether he can or no, but he is like Salomons sluggard, vult & non vult, as the Vulgar translates it, he wils, and he wils not, Prov. 13. The soule of the sluggard desireth, and [hath] nothing, vers. 4. There is never a wicked man shall bee able to say to God at the day of judgement, Lord, I would have repented, I did what ever I could to repent, but alas, thou Lord thou knowest, I could not: No, the sluggard let▪s his field be overgrowne with thorns and nettles, and the wall [Page 61] battered downe, Prov. 24. 31. Happily his field is barren ground and cannot beare fruit; but is that the reason that it hath no fruit? Indeed if he did hedge it, and dung it, and plow it, and har­row it, and weed it, and then it would not bring any increase, it were another matter, Cupiunt consequi non & sequi, the wic­ked would arrive in heaven, but he doth not strive to his power for heaven.

Secondly, a wicked man doth not not repent, because he cannot, but because hee will not, for if he truly and fully would, he could; for the will is the mistresse of all the powers and faculties of soule and body: Hee that would bee sober, might be sober, unlesse hee would gagge his mouth, and poure in liquor as into a barrel: He that would speake holyly, may speake holy words, unlesse hee were dumbe, or one should sow [Page 62] his lips; Thou wouldest leave thy company at the Taverne, thou lyest unto God, there is no man hales thee into it as a Calfe to the Shambles with a rope, thou art not tyed there by a chaine, as a Beare by the nose at the stake; No, thou wilt not, Non velle in causa est, non posse prae­tenditur, I will not, is the cause, I cannot is pretended: No, the scorner will not goe to the wise, Prov. 15. 12.

Thirdly, a wicked man doth not, not repent, because hee can­not, but because he will not, be­cause hee shewes hee hath still in every action more Can-does, then Wil-does; Esau could weep for repentance when hee saw hee had lost his fathers blessing, Heb. 12. but hee runnes a hunt­ing and ranging at other times, is not this A will not? Simon Magus could pray Peter to pray for him one while, Act. 8. [Page 63] and at other times play the Sor­cerer, and seduce the people, and not looke after his owne, nor Peters prayer; is not this A will not? Saul could sacrifice to God, and confesse his sinnes now, but anon he will not obey God, but malice David: Is not this, A will not? Wicked swearers say they cannot leave their oaths, and yet in such and such com­pany they will forbeare; Was not that A will not? Wicked drun­kards say that they cannot but be overcome sometimes, yet they can abstaine while they are about their worldly profits: Was not this A will not?

Fourthly, A wicked man doth not, not repent, because he cannot, but because hee will not; for his Can-not, is a willing Can-not; he saith, he cannot but sinne, but might not hee in the loynes of his first parents have kept him out of sinne if he had would? but [Page 64] that is past alas! he Cannot now chuse, [...], There is no man willingly wicked; Ari­stotle, the very heathen can con­fesse, he falsifies with God, and the carnall Philosophy of man cannot helpe them. Well, to let passe the originall Will-not, there is a new actuall Will-not, E. g. the Spend-thrift, hee saith, hee hath not where withall to give to the poore, he cannot give; but he hath willingly spent his money upon potting, or apparrel, or pleasure, or vanity, and therefore a willing Cannot. Many cannot remember the lessons of the word preached to repeat them in their housholds, but their mindes have willingly roved in that in­terim, a willing Cannot. He can­not repent, but hee willingly lyes Quod est voluntari­um a parte ante illud est voluntarium Axiom. in sinne, that debarres him from repentance, this also is a willing Cannot.

Fifthly, A wicked man doth [Page 65] not not repent, because he cannot, but because he will not; for when the meanes to remove or abate his Cannot are lent him, he wil­lingly refuses them. Holy confe­rence Qui tollit media voluntarie, voluntarie tollit finem. is a meanes, and he wil­lingly refuses it; powerfull Preaching is a meanes, and hee willingly mislikes it; to be re­proved of his sinnes is a meanes, and he willingly repines at it. So that the reason why a wicked man doth not repent, is not be­cause he cannot (though he can­not) but because he will not.

Now then for answer, doe ye aske, Why is a man invited by the Ministery to repent, and turne unto the Lord, when he hath not Gods secret, but can­not? because the reason why he doth not repent is, because he will not, nor he cannot.

Yea, but thou wilt say, Prea­chers cannot bid him, as for ex­ample; He cannot command [Page 66] Judas, or Caine to beleeve that their sins may be forgiven them, because Christ never dyed for the Reprobate, I answer, Men­tiris Cain, thou lyest Cain, Augustine. Christ dyed for thy sins, and that five wayes:

1. By way of Proclamation, remission of sins is to be proclai­med to thee, if thou wilt be­leeve; so saith Paul, Be it knowne unto you therefore, men and brethren, that through Christ is preached unto you forgivenesse of sins, Act. 13. 38. yea, among all Nations, Luke 24. 47. For to him give all the Prophets witnesse, that through his Name whos [...]ever beleeveth in him shall receive forgivenesse of sinnes, Act. 10. 43. so that Gods Ministers are bound to preach that thy sins may be for­given thee, if thou repent and beleeve the Gospel.

2. By way of obligation, thou [Page 67] art bound to beleeve, that thy sinnes may be forgiven thee in Christ, remission of sins is one of the Articles of thy Creed, that thou art commanded to beleeve, Repent and beleeve the Gospel, Mar. 1. 15. and therefore its called, the Law of faith, Lex à ligando, the Law bindeth, Rom. 7. 2. All are bound to beleeve in Jesus Christ, to the remission of sins, even re­probate and all, they are bound as well as the Apostles them­selves; For our Saviour com­mands them, to command all treasures the very same things that he commanded them; Teaching them to observe all things whatsoever I have com­manded you, Matth. 28. 20. so that thou art bound to beleeve that thy sinnes may be forgiven thee.

3. By way of obsignation; Remission of sins is so farre forth offered unto thee in Christ, that [Page 68] God hath sealed this serious of­fer in thine owne Conscience, thine owne Conscience tels thee, or hath told thee, that it hath in it for to tel thee, that God doth truly offer this grace of Christ unto thy soule, and thine heart can witnesse with thee that it is thy fault, if thou doe not repent, and beleeve to the remission of sins. Thus saith our Saviour, He that beleeveth in him is not condemned, but he that belee­veth not is condemned already, because he hath not beleeved in the name of the only begotten Sonne of God, John 3. 18. [...] saith Saint Chrysostome! The not beleeving it selfe accuseth thee, namely in thine own Conscience, so that thine owne reines check thee for not beleeving that thy sins can be for­given thee.

4. By way of generall inten­tion, for God intended his Sonne [Page 69] generally for Man-kinde, to lay downe a sufficient price to the remission of sins for the same, e­ven for the reprobate men, and all comparatively, more then for the reprobate angels generally, I say, in respect of the condition, that if any man or woman did repent, they should not perish e­verlastingly, Jo. 3. 16. al­though I doe not say generally, in respect of absolute purpose. Thus saith the Apostle, Verily he tooke not on him the nature of Angels, but he tooke on him the seed of Abraham, Heb. 2. 16. And least one should thinke, why then he tooke not on him all Man-kinde, therefore Moses saith it larger, The seed of the Woman, Gen. 3. 16. in whose loynes were all the world. This is no small thing saith the sweet Father, [...] he did not vouchsafe this mercy to Angels. So then, thou [Page 70] art taxt with a sinne over and a­bove the sinne of the Devils in Hel, if thou dost not repent, and beleeve to the remission of sinnes.

5. By way of speciall intenti­on too, for all that thou knowest, for all that thou knowest God meanes to worke Faith and Re­pentance in thee unto remission of sins. Peter cals upon Simon Magus the Sorcerer Not to de­spaire, but to repent of this his wickednesse and pray God, that if it be possible, the thought of his heart might be forgiven him, Acts 8. 22. [...] saith the same Father; Peter did not say thus, as if he made any question (or would have him make any questioning doubt) of the possibility of his forgivenesse, if he repented, but only to shew the grievous condi­tion that he was in, that he might provoke him to faith and repen­tance, [Page 71] so that thou sinnest against Gods unsearchable secrets and counsel, if thou dost not beleeve that God may in a speciall man­ner vouchsafe thee forgivenesse of sins. Excellently then saith Saint Hilary, Omnia omnium, Christ hath satisfied enough for all the sins of all men and women. Whence we may learne, that now its worse with the wicked man, if he w [...]ll live in sin without amendment of life, then before; if this new Covenant had not been made, accidentally; for now his sinnes may be forgiven him; God hath offered to con­descend with him from the ri­gour of the first, wherein he could not be forgiven; and to proceed in the new with him, wherein he may, First, abso­lutely be forgiven, in regard of Christs sufficiency, which is e­nough for all sinne of Man-kinde Hom. 25▪ de paen▪ in the world; yea, as Eccius saith [Page 72] The Redemption of Christ his Diog. Laer. Prosp. resp. ob. Vincent bloud is sufficient, so that if there were a 100. mundi, a hundred worlds, it might serve for all; yea more, were there as many worlds as the Epicureans held, [...] infinite worlds. Aquinas is bold to say, That the bloud of Christ is of a sufficient value to redeeme them all à toto: Secondly, mollifiedly, à tanto, be forgiven on their owne part, as­sisted with Christs efficiency. I speake of Christs perswading, exciting, and to some generall duties enabling grace, whereby though he doe not give them Free Will, yet he truly proffers them to diminish the extreame bondage thereof, and without doubt doth in some. And there­fore if he be obstinate in his sins, he is accidentally I say in a more woful condition then ever before, for now, Cursed is he, because he continues not in all things [Page 73] that are written in the Booke of the Law to doe them; He de­volves himselfe upon the old Covenant, and shall answer for the breach thereof. Now, Cur­sed is he too, because he belee­veth not in the Sonne of God, he ship-wracks himselfe against the New, and shall answer for the contempt thereof. God comes so graciously unto him in the power of the dispensation of the Gospel of Christ, that it might be the better with him under the Law of faith (although God doe not goe so farre with him as with his Elect) but he makes himselfe guilty of the bloud of the New Testament, and turnes this May be forgiven, into a double Never shall be forgiven, yea and by the just Judgements of God into a desperate Never can be forgiven.

But suppose Ministers may bid them beleeve, because God hath [Page 74] commanded them so to preach, yet how can God himselfe binde Cain or Dives, or any other re­probate to beleeve, when Christ did not dye for them? or how can God judge them for not be­leeving in the Sonne of God, who never was incarnate for them? can they be tyed to beleeve that to be so, which is not so?

I answer, 1. Put that Christ did not dye for them, the Prea­cher, or God in the Preacher doth not command them to be­leeve an untruth; for faith comes by the word preached, and looke whatsoever the word saith, they are bound to beleeve: The word saith, That he dyed for those that beleeve, For those that hunger and thirst after righte­ousnesse, For those that repent: The word saith, They are bound to repent, &c. And if they do re­pent, if they do hunger and thirst after him, then the word assures [Page 75] it, Christ dyed for them. So that, a man cannot be bound to beleeve that which is not so, be­cause that were a lye. This is not true, when that which is not, by beleeving is made to bee so. Ergo It is false that a man is an Angel, it is false that a man is a Spirit, yet if a man be an Angel, he is a Spirit, that's true. It is false that a foole is discreet; It is false that a foole is wise, yet if a foole were discreet, he were wise, that's true. So it is false that a reprobate hungers and thirsts af­ter Christ. It is false Christ dyed for him in particular, yet if hee doe hunger and thirst after him, Christ did dye for him, is true. It is false that a reprobate doth beleeve, and false that Christ died for the reprobate in par­ticular, yet it is true, that if hee doe beleeve, Christ dyed for him.

Secondly, That which a man [Page 76] is bound to beleeve, is true: It is true, not only that he is bound to beleeve, but also even that thing which hee is bound to be­leeve, but no further then hee is bound to beleeve it. But a wic­ked man, ut sic, as yet a wicked man going on in sin, is no where in Scripture bound to beleeve that Christ dyed for him; but hee is bound to beleeve, that is, to bee in statu quo credat, in that state wherein he may beleeve, and so mediante hoc statu, under sup­posall of that state he is bound to beleeve. Hee that is bound to the antecedent, is bound to the consequent of that antece­dent.

Thirdly, To beleeve that Jesus Christ dyed for him in particu­lar, is not the faith that every one is immediately bound to, but the sequel of true faith. Credere in Christum est fides, to beleeve in Christ is the faith it selfe, that [Page 77] is to goe out of himselfe, and cast himselfe wholly upon Christ for his salvation.

Fourthly, God in his speciall mercy gave Christ to his elect, to worke their salvation, and the ap­plication of the condition, for all is from him, our redemption, and the having thereof: Because they could not effect the former Co­venant, he gives them an easier, and inables them to doe it. Now God in his general mercy, or in his conditional mercy (speciall too in regard of the Devils, to whom he vouchsafes it not, and in regard of their former stricter Covenant, which hee tyes them not to, so they doe beleeve) ha­ving devised a sufficient meanes for all the worlds salvation, sets the wicked reprobate a rule to live by, namely, faith, repentance, new obedience, which hee will not inable them to doe, nor is hee bound so to doe, for a power of [Page 78] beleefe was included in their primaeve innocency, as minus in majori. Adam himselfe be­fore the Fall, was to goe out of himselfe, and cast himselfe upon another. Now man since the Fall, is bound to nothing but the same. Here is the difference, be­fore the Fall he was to goe out of himselfe, to deny himselfe, ra­tione ullius meriti, and to cast himselfe wholly upon the pro­mise, Since the Fall, man must goe out of himselfe, and deny himselfe, ratione boni too, and to cast himselfe upon a new pro­mise; that promise was the pro­mise of bounty, this the promise of mercy; that promise was in his Sonne God, [...] and this promise in his Sonne, both God and man, [...], so that this faith dif­fers from the other, but onely in the sundry modifications of sub­ject and object.

Lastly, the reprobate are justly [Page 79] condemned, because they doe not beleeve in Christum sufficien­tem servatorem; not to speak of efficacem, for though they know that Christ is a sufficient Saviour, this is but a credere Deo, but a beleeving that God sayes true, who saith that Christ is sufficient; they may beleeve that Christ is a sufficient Saviour, but sure it is, that they doe not beleeve in Christ a sufficient Saviour.

The Lord stablish the peace of Sion, in heart and minde, through Jesus Christ our Saviour.

FINIS.
Courteous Reader,

WHich Title thou shalt well deserve, if with thy Pen thou mendest, or co­verest with a candid censure those small faults, if any there bee, which have scaped uncor­rected from the Presse. I shall offer thee as a motive hereunto, That it is an old Copy of a de­ceased Author, whose helpe wee could not have, which is usuall in Printing.

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