Hidden Manna, Text

Hidden Manna · Text

p. 1Hidden 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 p. 2David. 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 p. 3the 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 p. 4favour and grace of the Lord is with them that feare him, and not only with them, but with none elſe, as Kimchi ſpeakes; Theforeign Greeke tranſlates it, foreign The Lord is a ſtrength to thoſe that feare him; but as a reverend Divine notes upon foreign 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 p. 5calls 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 thatMos 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 foreign 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 p. 6nature, 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 p. 7the 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 p. 8rich 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 p. 9Reſurrection, 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, foreign ſaith Dionyſius Halicarnaſſeus, unutterable myſteries; Saint Chryſoſtome compares the myſtery of Chriſt in regard of the wicked to a p. 10written booke, that the ignorant can neither read, nor ſpell, he ſees the cover, the leaves, and the letters, foreign 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, foreign 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 foreign, &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 p. 11ſhew 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 p. 12ſpirituall diſcerning they are in the darke, even as eyes, ſaith the ſame Father foreign 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, p. 13Anoint thine eyes with eye-ſalve that thou mayeſt foreign.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.

p. 14The 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, p. 15even 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 p. 16have 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? foreign, 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 p. 17calls 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. foreign 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 p. 18ſecrecie 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 foreign as it were a p. 19depthleſſe 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, foreign, 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 p. 20ſecret, 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 foreign, man is no man, an univerſall is never a man, for its neither this man, nor p. 21that 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 p. 22may 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 p. 23ſhould ſay, though Hymeneus and Philetus, and ſuch like were foreign 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 p. 24God 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, foreign, 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 p. 25God 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 foreign, 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 p. 26God 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 onelyonly. Chriſt Jeſus is your Saviour, for hee will ſave his p. 27people, 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 onelyonly, 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 p. 28the 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!

p. 29I 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 p. 30ſecret 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 foreign ſet out, but not foreign 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 p. 31eyes 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 p. 32of 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? p. 33then 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 p. 34and 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 p. 35ſpecially 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 toThey 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, p. 36that 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 p. 37they 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 p. 38Judas, 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, p. 39and 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 p. 40and 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! andLike 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 foreign credere, the foreign 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 p. 41thou make ſome mens ſecrets no ſecrets, but ſhouldeſt commonly ſpread them, foreign, 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 hisPherecydes. 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 p. 42might, 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 p. 43the 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, p. 44the 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.Jonah 1and 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. p. 45was 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 p. 46when 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 wasNero's harlot. that ſame foreign 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 p. 47to 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 p. 48deny 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 p. 49then 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?

p. 50For 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 foreign, 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 onelyonly 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; p. 51They 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 p. 52their will, their heart is deſperately wicked, Jer. 17. 9. foreign 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 onelyonly not obey, but foreign 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, p. 53Rom. 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 foreign 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 onelyonly 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 p. 54Spirit 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. p. 55But what death is that that the Apoſtle tels us? a luſtful deſiring ſelfe-minded wilful death, verſ. 3 foreign, 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 p. 56that 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, foreign, it being anChryſost. 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.

p. 57Object. 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 p. 58owne 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, p. 59and 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 p. 60will 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 p. 61battered 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 p. 62his 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. p. 63and 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 p. 64that is paſt alas! he Cannot now chuſe, foreign, 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 lyesQuod 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 p. 65not 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 conferenceQui 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 p. 66Judas, 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 p. 67art 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 p. 68God 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. foreign 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 p. 69generally 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, foreign he did not vouchſafe this mercy to Angels. So then, thou p. 70art 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. foreign 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, p. 71ſo 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-kindeHom. 25▪ de paen▪ in the world; yea, as Eccius ſaith p. 72The Redemption of Chriſt hisDiog. 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, foreign 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 p. 73that 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 p. 74commanded 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 p. 75it, 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 p. 76is 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 p. 77is 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 p. 78beleefe 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, foreign and this promiſe in his Sonne, both God and man, foreign, ſo that this faith differs from the other, but onelyonly in the ſundry modifications of ſubject and object.

Laſtly, the reprobate are juſtly p. 79condemned, 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.

End of the text · William Fenner, Hidden Manna (1652)