A Trial of Faith, Sermons · Sermon 12
Matth. 15. 24.
I am not ſent, but unto the loſt ſheep of the houſe of Iſrael.
SERMON XII.
HEre is a ſecond Tryal of this womans Faith, as I told you when I opened the words. Chriſt had tryed her faith by his ſilence, and now by his ſpeaking a ſad word, I am not ſent but to the lost Sheep, &c. Wherein he holds forth, that there a certain number that he is ſent unto, a certain company that are given to him to be his ſheep, and that he can ſhew mercy only to ſuch; they only are in his Commiſſion, and he cannot go beyond his Commiſſion; they whoſe names are written in the book of life, their names are written in Chriſt's Commiſſion; I am not ſent but to the loſt ſheep. Here is a great tryal of this womans faith, and ſhe is put upon it to make out her Election; here is a tryal concerning her Election, whether ſhe did belong to God or no.
So then the Doctrine is this:
That the Lord is pleaſed ſometimes to exerciſe his people with many temptations about their Election.Doctrine.
That was the great tryal that this woman was now put upon. In the opening of the point it will be needful to ſhew you,
Firſt, That there is an Election of God.
Secondly, That this Election may be known, it may be known who are elected.
Thirdly, I ſhall ſhew you that this Doctrine it ſelf, it is full of ſweetneſs, and unſpeakable comfort to God's people.
Fourthly, I ſhall ſhew you, that God's own people may meet with many Temptations both about the doctrine of Election, and concerning their own election in particular.
Firſt then, That there is an election of God, which is a glorious truth of the Goſpel, and it is needful that it ſhould be known: Let us enquire what election is.
It is an Act of God's good pleaſure from eternity,Election deſcribed. whereby he made choice of certain perſons, that he might make them holy and happy through Christ Jeſus unto the glory of his own grace. Take this as a deſcription of Election; where you have
Firſt, The efficient cauſe, that is God, it is an act of God; and you have the nature of this Act. 1. It was an act of his good pleaſure. 2. It was from eternity. 1. It was an Act of his good pleaſure; there was no moving cauſe at all in the creature why God did love it and chuſe it; no impulſive cauſe was found out of God's own bowels, nothing in the creature, nothing out of himſelf, it was an Act of good pleaſure.
2. And this was from eternity; what ever was done in time, it was purpoſed from eternity; they are choſen before the foundation of the world, bleſſed of my Father before the foundation of the world; it was from eternity that God did thus chuſe and ſet his love upon poor creatures. You ſee the nature of it.
Thirdly, In the deſcription you have the Subjects of it, who they were that God did chuſe from eternity: Why, they were certain perſons, a certain number of perſons that God ſet his love upon freely; and amongſt thoſe ſometimes in Scripture, Chriſt is ſaid to be the firſt that was choſen; he was the head of them, he was the foundation of the building, therefore he is called choſen of God: Diſallowed indeed of men, but choſen of God, and precious, 1 Pet. 2. 4. the Apoſtle ſaith of Chriſt, he was a choſen precious foundation ſtone.
And as Chriſt was choſen to be Head, ſo there was a certain number that were choſen to be his members; a certain number known unto God, that ſhould fill up the body of Christ; for God's Decree is not an uncertain nnumber, or conditional propoſition (as ſome conceive) that whoſoever believes ſhall be ſaved; ſome make no other decree of God but this, that whoſoever believes ſhould be ſaved, but he did not purpoſe any particular perſon, but whoſoever believe ſhall be ſaved: Truly that decree is no decree, if there were no other decree but ſo, that whoſoever believe ſhould be ſaved, and not decreed certain perſons, then it were poſſible that no man nor woman at all ſhould be ſaved, if God did not determine ſuch and ſuch perſons, but onelyonly ſuch as believe ſhould be ſaved, then I ſay, there is a poſſibility that none at all ſhould be ſaved; it is true, that is the way of the declaration of God's grace, that whoſoever believes is ſaved.
But fourthly, We have further to conſider, what is the end of Election; wherefore did God chuſe certain perſons?
There is a two-fold end, Firſt, In reſpect of the creature. Secondly in reſpect of God.
In reſpect of the creature; this was God's end, that ſuch creatures ſhould be made holy and happy, that they ſhould attain to eternal life, which eternal life begins here in holineſs; and that is eternal life, to know the Father and the Son; that is the end for which God doth predeſtinate, that they might be holy through the ſanctification of the Spirit, and that they might be bleſſed and happy for ever.
But in reſpect of God, the great end of Election, it is the praiſe of his own grace, that ſo they that ſhall be ſaved, they may for ever admire and advance that rich and free grace of God towards them, that choſe them ſo freely, when as they were ſo vile; this is the end of Election.
Fiftly, We may conſider the means by which God doth fulfil and execute his Decree of Election: The means of executing his Decree, it is Chriſt Jeſus as Mediator; he choſe ſuch and ſuch, to bring them to ſuch and ſuch an end by ſuch means, by Christ Jeſus, and by Faith in him; Chriſt as Mediator he is the cauſe of the means of God's executing and fulfilling his Decree, though not the cauſe of Election, but the cauſe of the means of God's executing and fulfilling his Decree, for God would ſave them no other way but by Jeſus Chriſt; in Epheſ. 1. 4. you have theſe all together. According as he hath choſen us in him, before the foundation of the world; that we ſhould be holy and without blame before him in love: Here you ſee it is an Act of God from eternity, before the foundation of the world; and at v. 5. you may ſee it is an Act of his Free Grace; According to the good pleaſure of his Will, v. 5. He was not moved thereunto by any thing in the creature; no, it was according to the good pleaſure of his Will: And you ſee alſo the ſeveral ends for which God hath choſen, v. 4. in reſpect of the creature, the end is, that we ſhould be holy; and at v. 5. that we ſhould be happy, and attain the inheritance of children; and the great end of all is in v. 6. That this may be the praiſe and glory of his grace: And then there is the means by which God doth execute this Decree, v. 4. He hath choſen us in him, before the foundation of the world: So that you ſee ſomthing of this great and wonderful myſterie of Election in this place.
But there are two things further which I ſhall inſiſt upon for the clearing of the Truth to you; in the opening of which, I ſhall meet with thoſe things that are moſt of all objected againſt this Truth.
This Act of God from eternity, it was
1. Abſolute.
2. Immutable and Vnchangeable.
There are theſe two general heads, which will clear up much of the minde and will of God in this Truth; 1. God's Decree is abſolute and free: 2. It is unchangeable.
Firſt, It is abſolute and free, it doth not depend upon any thing in the creature; God did not chuſe, becauſe he foreſaw men would be ſuch and ſuch; he did not chuſe any, becauſe he foreſaw they would believe, (as ſome imagine) he did not chuſe any becauſe he foreſaw they would be holy; his decree, and choice, and love, it was not grounded upon any thing in the creature, for the Lord he hath no ſuch reſpect in his choice; you may ſee what is ſaid of Eſau and Jacob in Rom. 9. 11. The Apoſtle is there treating of this myſterie, and he doth there, let us know, that it is free and abſolute, and doth not depend upon the work or worthineſs of the creature; For the children being not yet born, neither having done any good or evil, that the purpoſe of God according to election might ſtand; not of works, but of him that calleth: v. 12. It was ſaid unto her, the elder ſhall ſerve the younger. v. 13. As it is written, Jacob have I loved, but Eſau have I hated. Before they had either done good or evil, God made choice of Jacob; God did not chuſe him becauſe he foreſaw he would be better then his brother Eſau; no, Eſau and Jacob were all alike unto God; nay, if there were any preheminence, Eſau had it; he was the firſt born: and was not Eſau Jacobs brother? ſaith God, yet I loved Jacob, Mal. 1. 2, 3. and I hated Eſau: I have beſtowed ſpecial love upon Jacob, leſs upon Eſau: Not that God hates the creature without ſome conſideration; but hating here is to ſhew a leſs love: Chriſt ſaith, a man ſhall hate his Father and Mother for Chriſt's ſake; that is, love them leſs then Chriſt; and Jacob had two wives, one was hated, the other loved; Rachel beloved, and Leah hated, that is, leſs loved; and ſo God here, he beſtows ſpecial love upon Jacob, and not upon Eſau.
And it is evident from Scripture, that God could not chuſe for foreſeen faith and holineſs; for the Scripture holds forth, that both faith and holineſs they are the fruits of Election, and therefore not the cauſe of Election; men therefore believe and are made holy, becauſe God hath choſen them from eternity, Acts 13. 48. As many as were ordained to eternal life believed; ſee here, faith is made the fruit of Election, and of God's love from eternity; the words cannot be read thus, That as many as believed were ordained to eternal life; but as many as were ordained to eternal life, believed; and ſo holineſs or ſanctification cannot be the cauſe of Election, no, it is the fruit of Election: ſee Epheſ. 1. 4. According as he hath choſen us in him, before the foundation of the world, that we ſhould be holy, and without blame before him in love: He hath choſen us, that we ſhould be holy, not choſen us becauſe we were holy, but that we might be holy; holineſs then proceeds from God's ſpecial love.
And I ſhall make it further evident to you from ſome Arguments from Scripture,Arguments proving Election to be an act of Gods good pleaſure: that it is not poſſible God's choice ſhould be grounded upon any thing in the creature, but meerly an Act of his own good pleaſure; for
Firſt of all, that which maketh the Will of God to depend upon the creature, that cannot be a true doctrine: but now if God doth chuſe upon foreſeen faith and works, becauſe he foreſaw the creature to be ſuch, then the Will of God doth depend upon the creature, which deſtroyes the divine nature of God, and the freedom of God's Will; it is not poſſible that God's Will ſhould be determined but by its ſelf; now if God choſe upon foreſeen faith, and works, then God's Will is determined by ſome thing in the creature.
Secondly, It doth derogate much from the freeneſs of God's grace, as alſo from the greatneſs of the myſterie, and of the wonder of the Goſpel: I ſay, If God did chuſe men becauſe he foreſaw that they would be holy, it derogates much from the freeneſs of his grace: If it be of works, then it is not of grace; If God's choice were grounded upon ſuch a foreſight of faith and holineſs, then it is not an election of grace.
And it derogates much from the great myſterie of the Goſpel; God will ſave creatures in a wonderful myſterious way, in ſuch a myſterious way as men and Angels ſhall ſtand and wonder at to eternity; now if God did chuſe upon ſuch a foreſight, or for faith, or for holineſs in the creature, why there is no ſuch great myſterie or wonder; but for God to chuſe freely, when there was nothing to draw him to ſuch an act, yet then to chuſe ſuch poor creatures to everlaſting ſalvation, O! this is the wonder of the Goſpel.
Yea thirdly, God's choice cannot be upon any foreſight of faith or works, for the Scripture holds forth that God's choice is before our choice; he choſe us firſt, and he loved us firſt; ſee what Chriſt ſays John 15. 16. You have not choſen me, but I have choſen you, and ordained you that you ſhould go and bring forth fruit. You have not choſen me, that is, you have not choſen me firſt; and ſo in 1 John 4. 19. We love him, becauſe he firſt loved us: Now if God did chuſe upon any foreſight of faith or works, then God did not love us firſt; for if God did conſider men as believers when he choſe them, why then if the ſoul believed before God choſe, it choſe God firſt, which is contrary to the Scripture.
Fourthly, The Scripture holdeth forth that there is ſome that are Chriſt's ſheep, that are known to the Lord, though not known to themſelves; and therefore it is God's free love to them to make them ſheep; but when they believe they ſhall know that they are ſheep; but they are ſheep before they believe, but when they believe, they ſhall be known to be ſheep, John 10. 16. And other ſheep I have which are not of this fold; them alſo I must bring, and they ſhall hear my voice, and there ſhall be one fold, and one Shepherd. My Fathers love hath made them ſheep; and becauſe they are ſheep, they ſhall hear my voice, and ſhall believe in me.
Fiftly, there is one argument more to confirm the truth; If ſo be that God did chuſe upon foreſeen faith or works, or becauſe he ſaw that there was an ability in the creature to perform or not; I ſay, if Gods decree were a conditional decree, then God ſaw that the creature were able or not able to perform the condition; If the creature were not able to believe, or to be holy, then it were a vain Decree; but if God ſaw that the creature were able to perform the condition, this ability to believe, and to be holy, it muſt be either from the creature, or from God; if it were from the creature, then it deſtroyes the Doctrine of Grace, and brings in the Doctrine of Works, and that ſets up the Idol of Free-will, which the Scripture beateth down, and it lays the ſtreſs of the creatures ſalvation and happineſs upon it ſelf; If God did chuſe becauſe he foreſaw that the creature would be ſuch, and had a power in it ſelf to believe, and to obey, this lays the ſtreſs of the creatures ſalvation upon it ſelf.
But if it be ſaid, That God did intend to give the condition, the creature is not able to believe of it ſelf, and be holy of it ſelf; ah, but God did determine and decree to make ſuch and ſuch believe, and to be holy, and ſo he choſe them upon that.
Now to that I ſay, this comes to nothing, to ſay God did decree to make ſuch and ſuch believers, and to make them holy, and upon that foreſeeing they would be ſuch, choſe them to life and ſalvation: Why this is as much as to ſay,
God did firſt of all chuſe them, and then he gave them faith and holineſs that he might chuſe them; for what is God's Decreeing to give faith and holineſs, but his chuſing and ſetting apart the creature for his ſelf? for that is a part of the end for which God choſe, that it might be holy as well as happy: and beſides, I ſhewed you before, that faith is made to come after election, therefore cannot go before election.
But it may be objected againſt this, Doth not David ſay in Pſal. 4. 3. But know that the Lord hath ſet apart him that is godly for himſelf? and may we not object from thence againſt the abſoluteneſs of God's Decree?
Anſwer, Some indeed urge from hence, that God conſidered men as godly when he ſet them apart; but there is no ſuch thing in the words; for the Pſalmiſt doth not ſpeak of Gods chuſing, but he ſpeaketh of the manifeſtation of God's decree and purpoſe to ſave; now it is manifeſted by holineſs whom God hath choſen, and it comes to be known to others; God doth not chuſe them becauſe they are holy, but ſuch as are holy, they are evidenced to be ſuch as God hath choſen; and therefore he ſpeaketh to others in v. 2. O ye ſons of men! How long will ye turn my glory into ſhame? How long will ye love vanity, and ſeek after leaſing? and then it follows v. 3. But know that the Lord hath ſet apart him that is godly for himſelf: Though a godly man be in affliction, and you may think that God doth not love him, becauſe he is afflicted; but know, that if he be godly, though in affliction, God hath ſet him apart for himſelf; ſo that this place doth not ſpeak of God's decree, but of the manifeſtation of God's decree.
Another objection is raiſed out of Epheſ. 1. 4. According as he hath choſen us in him. In him,
Some argue from hence, That we are choſen in Chriſt, and there is no man in Chriſt but a believer; no man is in Chriſt but he that hath faith; and therefore God chuſeth no man till he be a believer, for we are choſen in him.
To this I anſwer, firſt of all in him; it may be underſtood, he hath choſen us together with him, as head and members are choſen together; as foundation and other ſtones may be choſen together; when a man is to build a houſe, he may at once chuſe the foundation ſtones, and alſo divers other ſtones that he layes upon the building; he doth not lay ſtones upon the foundation, and then make choice of them; no, that they are laid upon the foundation, doth argue he hath made choice of them.
Secondly, In him, that is, Jeſus Chriſt is the way and means of executing his Fathers Decree: Jeſus Chriſt he is the way by which God doth execute his purpoſe and his decree of bringing ſuch and ſuch ſouls unto bleſſedneſs; God the Father will bring them by Chriſt, he will bring them this way to life and ſalvation, and no other way but by Chriſt Jeſus; he is the cauſe of the execution of God's Decree, but not the cauſe why God will chuſe ſuch and ſuch; for Chriſt ſaith himſelf, that there is a love that the Father himſelf hath toward his people; the Father himſelf loveth his people from everlaſting, he loveth them the better for Chriſt's Interceſſion, but (ſaith Chriſt) the Father himſelf loveth you: ſo that there was love in the heart of the Father to his people from eternity. And that firſt love of God it is held forth as the cauſe of giving Chriſt; Chriſt was not the cauſe of that firſt love, but God loved from eternity, and therefore he gave Chriſt; God ſo loved the world, that he gave his only begotten Son; and love gave that Son Jeſus Chriſt to be the Saviour.
Thirdly, I anſwer, we are ſaid to be choſen in him, not as being believers, not that God did conſider men as believing in Chriſt actually, but they may after a ſort be ſaid to be in Chriſt, even from eternity, not actually, but virtually. Some do explain it thus, as the corn that is ſown, and begins to bud, why as ſoon as it begins to bud, there is the blade, and the ear, and the corn virtually, but not actually; and ſo we were in him from eternity virtually, as choſen together with him, and given unto him; but not actually in Jeſus Chriſt, till ſuch time as men do believe in Jeſus Chriſt.
There is a third Objection, which I ſhall but touch.
But you will ſay, Why, then God makes choice of ſinners, and how can that be? If God did not chuſe men upon fore-ſeen faith and holineſs, and not conſider them in Chriſt, then he conſidered them as ſinners; but now how can God chuſe men as ſinners? When the Scripture ſaith, He is a God of purer eyes then to behold the leaſt iniquity: If a man be not in Chriſt, he is a ſinner; and can God love a vile creature from eternity?
I anſwer, There is a love of good will, and a love of delight; there was a love of good will that God had to his people from everlaſting, yea, although that God ſaw they were in themſelves vile, ſinful creatures; but God doth not love them with the love of delight, till they are waſhed and cleanſed in the blood of Chriſt.
But you will ſay,Quest. It is not poſſible that God ſhould do ſo: A good man he may not take a vile perſon to be his boſome friend or companion, and he may not take one that is wicked, into the relation of a wife or husband; and how ſhall God do it, who is a God of purer eyes?
I anſwer,Anſw. Though we may not make ſuch a choice, God may make ſuch a choice; why? Becauſe God is able to make them gracious and holy: If we were able to make them holy, then we might chuſe the worſt in the world: But now there is power in God to do it; if he chuſe the unrighteous, he can make them righteous; and if he chuſe unbelievers, he can give them faith; and if he chuſe unholy ones, he can make them holy: Nay, he chuſeth for that very end, that he might make them holy and blameleſs. So that you have ſeen that God's Decree it is abſolute, that it is not grounded upon any conſideration or worth in the creature, but abſolute, in reſpect of the means.
And ſecondly, As it is free and abſolute, ſo it is unchangeable; God cannot, he will not caſt off any that he hath choſen; no, ſee what the Apoſtle ſaith, 2 Tim. 2. 19. Nevertheleſs the foundation of God ſtandeth ſure, having this Seal, the Lord knoweth them that are his. This Decree of God is unchangeable; for it is as a ſure foundation: The foundation is the beginning of the building, and ſo this Decree, it is the beginning of all that good, and thoſe ſpiritual bleſſings that God doth beſtow upon his children; and the foundation is ſure and unmoveable, if it be laid by a skilful and powerful hand; foundations are laid ſure: why, this foundation is laid by God's own hand, it is laid by his wiſe and mighty hand, and who ſhall remove the foundation that God hath laid? All the men and Angels in the world cannot overturn the purpoſe and decree of God for the ſaving of one poor ſoul; all the devils in hell cannot overturn this foundation; and there is nothing in the creature can hinder it, no ſinfulneſs, no unworthineſs, before converſion, and after converſion, for it is ſure.
And it muſt needs be ſure, becauſe God in his Eſſence is unchangeable, and therefore his purpoſe unchangeable; for the Will of God is God himſelf, and therefore the purpoſe of God can be no more unchangeable then God himſelf, So that you ſee there is an Election, and this Election is of grace: That's the firſt particular.
The ſecond particular, which I ſhall but touch, is, That this Election may be known by the ſons of men, though it be tranſacted in heaven; though their names be written in heaven, yet it is poſſible for men to know this ſecret of God's Decree; this great myſtery it is poſſible that it may be known to others, and it is poſſible that it may be known to our ſelves.
Our Election may be known to others, ſee Phil. 4. 3.Our Election known to others. And I entreat thee alſo, true yoke-fellow, help thoſe women which laboured with me in the Goſpel, with Clement alſo, and with other my fellow labourers, whoſe names are in the Book of Life: The Apoſtle here ſpeaking of ſuch and ſuch perſons, he concludes, that their names are in the book of life, and in 1 Theſſ. 1. 3, 4. Remembring without ceaſing your work of faith, and labour of love, and patience, of hope in our Lord Jeſus Chriſt, in the ſight of God, and our Father; Knowing, brethren beloved, your Election of God.
But you will ſay, How can this be known?
Why, it may be known by the fruits of Election; when the Goſpel comes with power, when the Goſpel doth overpower the heart, when men and women are overcome to believe in the name of Chriſt, when they make a reſignation of themſelves to Chriſt, and when the Image of Chriſt is ſtampt upon them, and they in ſome meaſure made conformable to Chriſt, who is the head of the Church; then others may conclude in the judgement of charity, ſuch and ſuch are elected of God: ſo far as we may know the truth of others faith, ſo far we may in the judgement of charity know the election of others.Our Election may be known to our ſelves.
But ſecondly, This may not only be known to others, but to a mans own ſelf; that he is choſen of God before the foundation of the world; for we are put upon it to make it ſure, 2 Pet. 1. 10. Brethren, give diligence to make your calling and election ſure; ſtrive to put it out of doubt, be not content to be at uncertainties in this buſineſs; it may not only be known, but make it ſure: he doth not exhort them to make it ſure in its ſelf, by doing this or that, for it is ſure in it ſelf; but make it ſure as to your ſelves, wait upon the Lord that your hearts may be confirmed in it, that you are called and elected of God; for it is poſſible for a man to know that he is elected.
Yea, Chriſt puts his Diſciples upon it, to rejoyce in the conſideration of this, that they were elected, Luke 10. 20. But rather rejoyce, becauſe your names are written in heaven. Rejoyce in this, that God hath choſen you, and loved you, that he hath loved you with an everlaſting love, and that he hath given you to his Son, and will bring you to life and happineſs, to the praiſe of his grace; in this rejoyce.
And therefore it is that the Spirit of the Lord is given out to believers, that they might know their election; it is one end of Chriſt's ſending the Comforter, the Spirit of the Lord, who ſearcheth the deep things of God, and ſo reveals them unto believers; Now this is among the deep things of God, God's eternal love, this is one of the depths that made the Apoſtle cry out when he conſidered God's way from eternity to poor creatures, The Spirit ſearcheth the deep things of God, and reveals them to his people; the Spirit of the Lord ſtood by when he did write the names of his children in the book of life, the Son was preſent, and the Spirit was preſent even from eternity before the world was made, when God writ the names of his people in the book of life; and therefore the Spirit it is one of God's Witneſſes, and is given to teſtifie this to his people, he is ſent by Chriſt to teſtifie what he ſaw from eternity, that the names of ſuch and ſuch were written in the book of life; God hath given us of his Spirit, that we might know the things that are given us freely of God, 1 Cor. 2. 12. Now this is one of the things that are freely given us of God, this abſolute choice, this love of God that was from everlaſting; if ever any thing were free, this is free; now the Spirit of the Lord is ſent to cauſe us to know the things that are freely given us of God; Now when the Spirit of the Lord doth make known to a ſoul that it is elected, ſomtimes it makes uſe of the teſtimony of the blood of Chriſt, and of the teſtimony of Water; and ſomtimes he declares this to the ſoul by his own immediate witneſs; the Spirit of the Lord doth ſometimes make it known mediately, and ſomtimes immediately: Mediately, There are three that bear record in earth, the Spirit, the Water, and the blood, and theſe three agree in one, 1 John 5. 8. Now the Spirit that …keth the blood of Chriſt, an… ſprinkles it up… the ſoul, and cauſeth faith to be wrought in the ſoul, to lay hold upon the blood of Chriſt; and then there is the witneſs of the Blood. And ſo all the Spirit of the Lord doth change the heart, and renew the heart; there is the witneſs of the Water; now when the Spirit of the Lord doth ſhine upon theſe, the ſoul can thorow theſe draw comfortable concluſions concerning its own election.
And ſomtimes there is a more immediate witneſs; The Spirit it ſelf bearing witneſs that we are the children of God, Rom. 8. 16. Add his own. Teſtimony, beſide all others, that a ſoul is loved of God; ſo that you ſee the ſecond general head, which is this, that this great myſterie of election may be known, it may be known unto others, and to our ſelves.
And therefore, O that we might wait upon God for the diſcovery of it! Men are found negligent in this great buſineſs, becauſe they think it is too high for them; who can aſcend into heaven? ſay they, they think it is preſumption for them to aſcend into heaven; and who can know (ſay they) that they are loved from everlaſting? But O! know ſouls, that there is an abſolute Election of grace, and this Election may be known; it may be known to others, and it may be known to our ſelves; O therefore that we might give the Lord no reſt, and our ſouls no reſt, till this great myſterie be made out to us; though it be a ſecret, a wonderful ſecret, Yet there is a God in heaven that revealeth ſecrets, ſaith Daniel to King Nebu…dnezzar, Dan. 2. 28. Thongh it was a ſecret, … paſt my reach (ſaith he) yet there is a God in …aeven that revealeth ſecrets; and ſo I ſay, though … be a ſecret, yet there is a God in heaven that …ealeth ſecrets; and therefore wait upon the …rd, that we may know that we are elected.