Hidden Manna: OR, The Mystery of Saving Grace.  
Wherein The peculiarity of God's especial Grace to the Elect is asserted and proved, and divers Objections of Pelagians and Arminians about the power of the Will of man to supernatural good, are fully answered and confuted.  
By that Reverend, Learned, and faithful Minister of God's Word, William Fenner B. D. late of Rochfort in Essex.  
Perfected many years since by the Author whilst he was Preacher at Willingsworth in Staffordshire.  Joh. 14. 22. Judas saith unto him (not Iscariot) Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? 
Imprimatur  
Edm. Calamy.  
Printed at London by R. I. for S. Bowtell, at the Bible in Popes-head Alley. 1652.   

TO THE Worshipful my very loving Friends, Mr. John Wollaston (now Sir John Wollaston Kt. and Alderman of the City of London, and Master Thomas Parkes Esquire. Grace and peace from our Lord Jesus Christ.  
THe will of man is more wilful, than the understanding blind; The Prophet, speaking of the Learned Scribes and Doctors, saith, They have known the way of the Lord, but they have altogether broken the yoke, Jerem. 5. 5. more wilful, then blind; yea, the very Pagans, When they knew God, they glorified him, not as God, Rom. 1. 21. Yea, They were haters of God, ver. 30. who knowing the Judgements of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys.  God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them, and do them, ver. 32. The reason why I say a wicked man sins more out of wilfulness, than blindness is, three fold; the first is taken à causâ, from the cause, because his wilfulness is the cause of his blindness: For fools hate knowledge, Prov. 1. 22. or at least they regard not to know it, Prov. 29. 7. Neither is this only true of those people that have preaching, who actually refuse instruction, and will not learn amendment of life, of whom the Psalmist speaks; They know not, neither will they understand, Psal. 82. 5. But it is true also of those blind souls, that live under blind Guides, they do potentially, and innato habitu, reject the Doctrine of newness of life, of whom Solomon speaks; Speak not in the ears of a fool, for he will despise the wisdom of thy words, Prov. 23. 9 The second is taken ab effectis, from the effects, because the effect shows his wilfulness, more than his blindness; He knows that drunkenness, and company-keeping is a sin, yet he will live in it; he knows that interlocutory swearing is a sin, and yet he will continue in it; That worldliness, or 
Video meliora proboque deteriora sequor.  pleasure-hunting is a sin, yet he will go on in it; like Ovid's Medea, that knew the good, and yet would not do it; his sin is not so much ignorance of the sin, as hatred of good: The wicked shall be cast away for his malice, Prov. 14. 32. and therefore Moses calls the sin of the wicked, A root of Gall and Worm wood, Deut. 29. 18. they are sharp and piquant against purity, and bitter against the power of godliness; they are said to walk after the stubbornness of their heart, vers. 19 all showing, that they are more wilful, then blind. What wilt 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thou say now, saith S. chrysostom? thou knowest not what things are to be done? thou both knowest them, and willingly refusest to walk in them. The third is taken, ab experientiâ, from experience, experience tells us, that the wicked are more wilful, then blind! wherefore else could Elias, that was a Prophet thirty years, and Elisha, that was a Prophet in his room sixty years, wherefore could they do no more good upon the people? Wherefore does St. 
Hierom. & Nicephorus.  John after his so many scores of years teaching, break off with this speech? He that is filthy, let him be filthy still, Revel. 22. 11. The Drunkard hears us preach against drunkenness, and he will not obey; the Blasphemer hears us preach against blasphemy, and he will not be reform; the Church-sleeper hath heard his Church-sleeping condemned, and yet he will not mend it. If Nero could not endure Vespasian, because he slept at his Music, how can God endure such as sleep at his Word? yet no restauration.  
Whence we see, that the will is more corrupt by wilfulness, than the understanding by blindness; The heart is deceitful above all things, Jerem. 17. 9 Above all things; That is, the heart is corrupt above all things, namely, the will above all things else, and therefore above the understanding. The heart of the wicked is like an Oven, as hot as fire, Hos. 7. 6. That is▪ the will is like a red hot Oven, where all sins are baked with the heat of Concupiscence. And therefore wicked men are very oft said to walk after the stubbornness of their heart, Jer. 9 14. Jer. 11. 8. Jer. 13. 10. Jer. 18. 12. Jer. 23. 17. Eccles. 11. 9 There be three reasons why the Will is more corrupt of the twain:  
1. Ratione Originis, because the Will was it that first rebelled against God, for the Serpent could not have deceived the understanding of Eve, unless she would; the understanding as long as it was in innocency could not be deluded by the Devil's guile, unless it would, for otherwise God had made the understanding imperfect with a sinful ignorance; the understanding itself like a natural Agent, understands, and works, ad ultimum virium, as well as it can, and it suspends not its consideration itself; now it is the Will only that is essentially free, and a free worker of its own works; and now freely itching to sin by its privy influence into the understanding, suspends it, not to consider, and libertate participatâ, by a participated freedom, not to observe Satan's policy. Thus Adam and Eve, willingly gulled, eaten the forbidden fruit, and first sinning willingly, they and we are most punished in the will, most corrupted in wil And therefore all sin is devolved upon the heart, as the first inward cause thereof. The Atheism of the Atheist is cast upon the heart; The fool hath said in his heart there is no God, Psal. 14. 1. The mischief of the mischievous is turned upon the heart, But mischief is in their hearts, Psal. 28. 3. the iniquity of the vain man is truly fathered upon the heart; His heart gathereth iniquity to itself, Psal. 41. 6. Our Saviour Christ sets all corruption upon the heart's score; Out of the heart proceed evil thoughts, Murders, Adulteries, Fornications, Thefts, False Witnesses, Blasphemies, Matth. 15. 19 St. chrysostom 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. &c  adds more; Reviling, touchy, tasty words, filthy talking, etc. And I may add, Out of the heart proceeds drunkenness, and company keeping, etc. That is, out of the will, for the heart is commonly put for it.  
2. Ratione reatus, because the will is it that indeed is guilty of all the evil in the soul, yea of all the said errors, and ignorance of the understanding. And therefore saith God of the wicked, They do always err in their heart, Psal. 95. 10. Error is not in the heart, but in the mind, and understanding; but says the Text, They do err in their heart, because they do err, and they would err. They walked in the counsels and imaginations of their evil heart, Jerem. 7. 24. Counsels and imaginations are properly in the understanding and mind, and not in the heart; but says the Text They walk in the counsels and imaginations of their evil heart. For the understanding, as it says the sin is delightful, and gainful to flesh and blood; so it would say also, that it is forbidden by God, and punished with death; but the will gives ear to that word, the pleasingness and the profit of sin, but will hear no more, or else bridles the understandings that it consider, no further. And therefore these broken counsels, the imaginations by halves, as interrupted one's of the heart, are of the heart. Hereupon it comes to pass, that as the will is free by native disposition, and the understanding free by participation; so is the understanding blind, and ignorant, and deceived subjectively by innate error, and the will by a circular communication. And seeing the will is guilty of all the evil in the soul, all the blame God lays upon the will, and plague's it with the sorest spiritual plagues, that it is most wilful.  
3. Ratione ipsius, in regard of itself, because the will was best while it was 
corrupted optimi pessima.  good, now it becomes worst when it is bad. As a good King is the best of men, so a wicked Tyrant is the worst of men. A good heart is Gods; My son give me thy heart, Pr. 23. 26. A wicked heart is the devils; Satan hath filled thy heart, Act. 5. 3. Every conceit of the understanding is not evil; But every imagination and thought of the heart is only evil continually, Gen. 6. 5. The heart is the fountain, Jam. 3. And when God would curse all the rivers & streams, he cursed the fountain, the heart. Now as in a corrupt fountain, the nearer ye come to the fountain head, the more corrupt the water is, so the nearer the heart, the more corrupt. And therefore the outward actions being corrupt, the outward members are more corrupt; they being corrupt, the fancy is worse corrupt; that corrupt, the understanding is worse corrupt; that being corrupt, the affections are still worse and worse corrupt; and they being corrupt, the heart is worst of all corrupt; for that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys.  is the fountain. Out of the abundance of the heart the mind thinketh, the sense remembreth, the fancy imagineth, the mouth speaketh, the hand worketh, the foot walketh, out of the abundance of the heart; so that that which is at all in the other faculties and members of the man, is in abundance in the heart.  
Whence again we see that the will does not always follow the understanding; for the Wiseman presupposeth that a man's understanding may be right, and yet the will not follow it; and therefore he saith, Be ye wise, and refuse it not, Prov. 8. 33. Thus how many thousands, their own knowledge, yea and their own conscience haling them from, yet will run upon sin: The envious, revengeful, malicious man, his own knowledge testifies against this sin, and yet he will revenge; his own conscience reproves him for this sin, and yet he will bear malice. The lukewarmling, and the civilist, his own knowledge in the Scripture tells him, he must live holier and ferventlier, his own conscience checks him for not living better, and yet he will not live better; Like the knowing Pharisees, Ye are of your father the devil, and the lusts of your father ye Will do, Joh. 8. 44. Indeed its true, that the will must needs follow one dictate or other in the understanding, for it cannot see its object but by the understandings spectacles. Nevertheless the understanding having nothing but a political or a suasive power over the will, it can but tender the dis-junction, and leave the assumption to the wills choice, for any imperative power that it hath. As for example, worldliness; true, it is a gainful sin, you may be better to live to the eye of the world, that you may get by it: but than it is a dangerous— says the understanding. Let me have it, let me have it, says the will; I will cark, I will care for the world etc. This I will do, I will pull down my barns, and I will build greater, and there will I bestow all my fruits, and my goods, Luke 12. 18. and then I will say to my soul, etc. v. 19 I grant likewise, that an inordinate act of the will presupposeth an error in the understanding too; I say, an error in the understanding, but not always an erring understanding; it presupposeth errorem materialem, non semper formalem, in case the will immediately before this inordinate act were an incorrupt will, and the understanding an enlightened understanding, as the Angels, and Adam before their fall. It is a goodly Apple, fair to see to, sweetly likely to taste on, and the Serpent tells me I shall not die, says the understanding: Well, I will put it to the hazard, I will eat it, says the Will. These were the seeds of an error, but not an error itself, till by the wils intervening itch, the understanding began to be darkened in a moment. Now that the will, will not follow the understanding always, may appear by these reasons:  
1. Because the blessed Angels, albeit extrinsecally they be confirmed in grace, and by the virtue of  actuating, are finally, and infallibly, and intrinsically settled in their wills upon grace, yet they have an inbred radical mutability of will possibly to departed from the grace revealed.  
2. Because, if the will must needs follow the understanding, then there could be no sin in the will against knowledge, much less the distinct and illuminate knowledge, which is to be seen in the sin against the Holy Ghost, wherein the wilfulness of the will, lifts up the heel against the very face of more special knowledge. And although there be ignorance, yea the mysticallest and devillishest ignorance of all ignorances' admixed with that knowledge, yet that ignorance is not the cause, but a concomitant of the wilfulness, especially quatenus, as it is a sin against the Holy Ghost.  
3 Because the will is so far from following the Understanding, that the more understanding, the understanding is in goodness, the stouter the Will is; as is evident by the wicked, who the more they grow learned, and Doctorly, the further they are from the mastery of their corrupt wills. Some of the deepest heads, that could answer all the objections in their brains by their extracted Science out of the Word of God, that any carnal man can bring to persuade them to live in any one sin, and declare that they must live so and so, if they themselves mean to be saved; yea and in this particular, at this particular time, together with all the circumstances of press knowledge, yet notwithstanding have unsanctified hearts; and therefore Solomon having charged us to be wise in understanding, he chargeth us also to be wise in heart, Prov. 8. 5. yea, the good Saints of God, the more knowledge they have, the more their wills grow resty from zeal, or from the strength of zeal that they had before, notwithstanding that grace hath abated the violence of their reluctant wills, and given it a mortiferous blow. I know that Learning and knowledge puffeth up, and casts a mist before the eyes of the understanding, yet this doth not hinder the truth of the position, That the heart is more wilful, than the mind is blind; be it that the mind is blinded, yet the wilfulness growing upon the knowledges stature, showeth plainly, that it is the more wilful of the two, the knowledge of Saving Grace being not so adverse to the flesh as the practice thereof, and therefore Solomon having bidden us get knowledge, he commands us to love it with our heart; Get understanding, Prov. 4. 5. And love her, and she shall preserve thee, vers. 6.  
4. Because the argument of them which hold the will must needs follow the last dictate of the understanding, may be retorted upon themselves; They say, it must and does, because the Sinner never sins a sin, which his understanding knows is a sin, and that a perilous sin to his own soul, and at this time too; but the Will goes further, and tells him, That it is a delightful profitable sin, and there is hope that God will not be so strict with him, as to damn him for it; O, Christ died for our sins, and God is merciful, and at what time soever a sinner doth repent him, etc. and therefore I may do the sin; I say, this may be recoiled back upon them, because this is but a begged dictate, which the will would feign have, and therefore to gratify its Lusts, the understanding like a partial Judge, and a feed Counsellor, and a crafty Lawyer, or else Jury, pleads, judges, and counsels, and gives Verdict according as the importunate Will would have it.  
For the Understanding and Will, are somewhiles like Simeon and Levi, brethren in evil, sworn brethren in wickedness. The Will will yield to the Understanding in some things, and the Understanding to the Will in other things, for they are two wicked brats of a wicked parent soul. Other whiles the Understanding and the will are like two disagreeing hounds in a collar, that neither the Understanding will do as the Will would, for sometimes it's made to understand a thing against the will, or ere the Will be ware of it, nor the Will do, as the Understanding prescribes it. Sometimes the Will deals with the Understanding, as Nahash would with the Gileadites, pluck out its right eye, or draw it some other way, or shut itself that it may not look upon this or that lust, with Scripture looks, or Bible-glasses, but view it only with the left eye, with respect to what gain it will bring in, what pleasure it will afford, what credit it will yield, what conformity it hath to self love.  
Thus the sinner will mind the sin, will conceive the sin, will invent reasons to maintain the sin, why? he would feign commit the sin: Thus the Will gives the Understanding its qwe, and prompts it, what it would have said, and then follows the advice when it hath done. Lewd things are in his heart, he imagineth evil at all times, Prov. 6. 14. He imagineth, how so? because lewd things were before in his heart. So that now we may see the desperate estate of the corrupt will: It is not only stupens voluntas, a Will in a swoon, but dead; show all the light to a dead man, what's he the wiser? neither is it enough that the Will have a posse, a power of willing grace vouchsafed it, for the Will is more wilful, then impotent. It is well observed by S. Austin, The Apostle doth not say, it is God that worketh in you the posse, but the Will: It is not said, God worketh in you the power to will, But it is God that worketh in you the will and the deed, Phil. 2. 3. It is not said, I will put my Spirit into you, and cause you to be able to walk in my Statutes, but Ego faciam ut faciatis, saith the same Father, I will make you to do it, Ezek. 36. 27. The will of itself, the more reason it hath to be turned, the more it is wilful, it hinches and winches, and snuffs against it: For sin taking occasion by the [knowne] commandment works all manner of concupiscence, Rom. 7. 8. Nitimur in vetitum semper, cupimusque negata. Like the running torrent, that having nothing to stay it, runs the slowlyer, at ab obice saevior, but being hindered, runs the fiercelier.  
Behold then here, what a secret the grace is, that converts this profligat will, which I here present you with, and so much the rather you, Loving Sirs, because I would have you have a depositum of our Country's thankfulness unto you, & such as you are in that famous City, that have like so many Joseses, brought your money and laid it down at the Apostles feet, to the plantation of the Gospel in our ignorant coasts. The blessedest project that ever could come into any Christian heart; for as the people might go to God's house, when the word of the Lord came from Jerusalem, Esa. 2. 3. so may our people hear it; For the word of the Lord is come forth of your Jerusalem, and prospers: Blessed be our Lumen Angliae, our Columna literarum, that stands in our Country as a Becon to all, by whom, as a worthy instrument, Deus nobis haec otia fecit. Accept of this poor mite, as a gratulatory Schedule, from myself in special to the one of you, and from the Country in general to the other of you. And I pray God to move the hearts of more such as may help forward the work of the Lord,  
Your loving friend, and poor labourer in Christ's Vineyard, W. F. Decemb. 29. 1626. from Willingsworth.   

Hidden Manna: OR, The Mystery of Saving Grace.  Psal. 25. 14. The secret of the Lord is with them that fear him, and he will show them his Covenant. 
SAving grace is a secret, that no man knows but the Elect, and the Elect cannot know it neither without special illumination;  
1. Special showing, Show me thy ways O Lord, saith David. 2. Barely showing will not serve the turn, but there must be a special teaching, And teach me thy paths, ver. 4. 3. Bare teaching will not avail neither, but there must be a special inculcative teaching; Teach me in the ways, to vers. 8. 4. Inculcative teaching will not do the deed neither, but there must be a special directive teaching, Guide in judgement and teach, ver. 9 Directive teaching will not be sufficient neither, but there must be a special Manu-ductive teaching, Led me forth in thy truth, and teach me, vers. 5. 6. Manu-ductive teaching will not be effectual, but there must be also a special choice teaching, a determinating of the very will; an elective teaching, Him will he teach the way that he shall choose, vers. 12. And what secret is this? not common grace, for that is not the secret of the Elect, but special and peculiar Grace; 1. The special grace of Prayer, Unto thee O Lord I lift up my soul, vers. 1. 2. A special grace of faith, My God, I trust in thee, vers. 2. 3. A special grace of repentance, Remember not the sins of my youth, etc. vers. 7. 4. A special grace of hope, My hope is in thee, vers. 21. 5. A special grace of continual living in God's sight, and dependence upon God, Mine eyes are ever toward the Lord, vers. 15. 6. Which is the root of all Gods special and eternal favour and mercy; Remember O Lord thy tender mercy, and thy loving kindnesses for they have been for ever, v. 6. even Gods special mercy to him in particular, vers. 11. This is the secret, The secret of the Lord is with them that fear him, and he will show them his covenant; That is, the secret favour and grace of the Lord is with them that fear him, and not only with them, but with none else, as Kimchi speaks; The 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek translates it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is a strength to those that fear him; but as a reverend Divine notes upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Hebrew, The secret of the Lord is with them that fear 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 calls a secret, The secret of God was upon my tabernacle, Job 29. 4. this is the hidden Manna that the godly eat, Revel. 2. hidden in a pot of Gold in the Ark, that is, Christ, Heb. 9 This is the white stone, and a new name written in it, which no man knows of, saving him that 
Mos erat antiquis niveis utrisque 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 condemn Malefactors with black Stones, and for others with white Stones, as Ovid speaks; this therefore is that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that saving pardoning secret that no man knows but he that receiveth it, and therefore the Children of God are called, God's secret ones, Psal. 83. 3. This secret is called a secret three ways:  
1. Secret to the eye of sole nature, and thus it is not meant, for so the grace of Christ is a secret only to Heathens, and such as are as blind as they, for common Christians know it, the rind 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 carnal Gospelers that sit under a good Ministry know it, and the bark of it.  
3. Secret to the eye of enlightened 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 Clerks, and deep studied Divines unconverted, know the doctrine of grace, and the truth of grace; though they can dispute of grace, and talk of the glory of grace, yea and taste a little the good word of grace, yea and understand it generally, it may be, as well as Saint Paul, and St. Peter, as Judas did, yet the special and the spiritual knowledge thereof, for all their dogmatic illumination is a secret unto them, thus The secret of the Lord is with them that fear him, and he will show 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 wisdom of God is a mystery, even the hidden mystery, 1 Cor. 2. 7. The mystery of God, 1 Cor. 4. 1. The mystery made known 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 rich glorious mystery, vers. 27. The mystery of faith in a pure conscience, 1 Tim. 13. 9 Yea the Gospel, though fleshly men may learn and preach it, yet the saving knowledge of it is a mystery that none but God's Saints knows the mystery of the Gospel, Ephes. 6. 19 Yea though the Trinity be known unto the wicked, yet none but God's children know it piâ cognition, 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 believe 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 Resurrection, yet none but the holy ones truly believe it, and therefore it is called a mystery, 1 Cor. 15. 51. The Judgements of God, though the wicked feel them; and perceive them, yet none but the heirs 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 one's 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 Devil himself that would be worshipped as God, would have his mysteries▪ too, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Dionysius Halicarnasseus, unutterable mysteries; Saint chrysostom compares the mystery of Christ in regard of the wicked to a written book, that the ignorant can neither read, nor spell, he sees the cover, the leaves, and the letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he understands not the meaning of what he sees; he compares the mystery of Grace to an indicted Epistle, which an unskilful Idiot viewing, he cannot read it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he knoweth it is Paper, and Ink, but the sense he perceiveth not; so the wicked never so learned, they perceive the bark of the mystery of Christ, but not the inward sense of the Spirit, as Theodoret said of the Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. they are like singing Parrots, that can imitate man's voice, but they skill not the meaning; so the wicked can speak gracious things by rote, and understand not what they speak; no, that is a secret; The secret of the Lord is with them that fear him; and he will show them his Covenant.  
The second reason is taken a modo intelligendi, from the manner of perceiving the secret of grace, which is Spiritual; the Natural 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 mind of the Lord, that is, the secret, he must have the mind 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 Carnal manner, not in a spiritual wise; and howbeit they may reform their outward courses, and cut off many acts of sin, and like Grace somewhat in their hearts; thus fare, and further may the carnal man go, being but changed, not renewed. Now they cannot spiritually discern Grace, for in regard of spiritual discerning they are in the dark, even as eyes, saith the same Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as eyes if they would see without light, the eyesight, and the goodness, and excellency of the ball will 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 hear not, and perceiving understand not, Matth. 13. 13. Why the knowledge of this secret is not given to them, but only to Christ's Disciples, ver. 11. and therefore it is called the Unction of the Holy Ghost; ye 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, Anoint thine eyes with eyesalve that thou mayest 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  see, Revel. 3 18. This same eyesalve, the Physicians tell us, is an ointment to purge away all filth and fluxes, and ophthalmies out of the eyes that they may clearly see. It's called the opening of the eyes, Open thou mine eyes, that I may see the wondrous things of thy Law, Psal. 119. 18. It's called the lighting of the eyes, Lighten mine eyes, Psal. 13. 3. It's called seeing, because all the wicked are blind to this secret, And the eyes of the blind shall see out of darkness, Esa. 29. 18. Alas, the natural walks in the blind 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 fear him, and he will show them his Covenant.  
The third reason is taken a statu intelligentis, from the condition of the party that must perceive the secret of grace, he must have another secret thing to be made capable of this secret, and that is the new creature, Gal. 6. 15. which is called the hidden man of the heart, 1 Pet. 3. 4. It's 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. Seal my Law amongst my disciples, Esa. 8. 16. A garden enclosed is my sister, my spouse, aspring shut up, a fountain sealed, Cant. 4. 12. That is mysterium, the mystery saith Ambrose, even the signed and sealed mystery of faith and grace; for as a private letter to a friend contains secret matter that no man else may read, because it is sealed; so is grace sealed up, it is under the Privy-seal of heaven, that no man can break open, but the faithful, to whom it is sent. The secret of the Lord is revealed to them that fear him, and he will show them his Covenant.  My first use shall be for Instruction. 
Is God's secret with them that fear him? then the godly are the friends of God, Ye are my friends, if you do 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 known unto you, vers. 15. Mysteriis digni facti estis, saith Theophylact, I have thought you worthy to be acquainted with my secrets, and Abraham was called the friend of God, Jam. 2. 23. What shall I hid from my friend? Shall I hid from Abraham the thing that I do, Gen. 18. 17? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith chrysostom, Oh how greatly God condescends to the godly! he speaks to them as a man would speak 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 show to them his Covenant.  
Secondly, Is Gods secret with them that fear 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 calls the godly Christ, yea Christ saith as much, That they all may be one as thou Father art in me; and I in thee, that they also may be one in us, Joh. 17. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. chrysostom, so far forth as its possible for man to be one with God; so here the honour of the godly, they are admitted to God's secrets to be one with him. Tiberius Caesar thought no man fit to know his secrets, and yet the Lord vouchsafeth the godly his own secrets, as Elisha could tell the secrets that were spoken in the King's bedchamber, 2 King. 6. 12. so the godly know the secrets of God's chamber, even of the King of King's Presence-chamber. O the honour of the godly, saith a sweet Father against the Persians, none but Noblemen, Lords and Dukes might be made partakers of State-secrets, they esteemed secrecy a Godhead, a divine thing, saith Ammianus Marcellinus, the godly are heavenly Lords, and Nobles, and the Privy-states-men of heaven's Court, Such honour have all his Saints, for the King's 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 show 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 than another, that rifle up all Gods secrets, and would have all men so many Tiresiases that swallow up St. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a depthless depth. St. Paul cries out, Oh how unsearchable, Rom. 11. 33. Oh how secret are these things! and these Numicians, Cosmongers, picklock God's secret closet, and expose his hidden treasures; St. Paul he admires, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who hath known? vers. 34. who hath known these secrets? Arminius vol Commagenus Aruspex pectora divorum rimatur, & exta, as Juvenall the Satirist speaks; 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 eternal▪ love of Election, no secret, but a vulgar Idea, they make the mystery of Christ, and him crucified, no secret, but like an Apothecary's drug, Catholical, they make the especial grace of God, no secret, but a common quality; faith no secret, but a general virtue; repentance and the new creature, no secret, but a universal gift, no secret favour to St. Peter, but make God a party ante, not to love St. Peter more than Judas; no secret intent to any one person more than another; but that Christ might have died for all him, and never a man saved; no secret working of the Lord in any more than 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, choose; they say God would have men to be saved, but that he will not work it for his own part, rather for this man, or that man determinately that he be saved, as Stilpo said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, man is no man, an universal is never a man, for it's neither this man, nor that man, for why not this man, as well as that man? so say they, Christ died for man, that is indeed for no man, not this, nor that man; for why rather this man, than that man, or that man, more than this man? Abraham, Isaac, and Jacob, Paul, and John, and all the Saints might▪ 
Man, in regard of God's 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 continual farewell. So God often prevents man, but man never prevents him first; and were it not for God he would give an eternal farewell too all grace.  have been damned for all God, and Esau, and Ahab, and cursed▪ Herod, might have been saved, and not they, for all him; no secret reference to God in this man, rather than that man; but blessed Lazarus in heaven, is no more bound unto God, than damned Dives in hell, Nun quis te discrevit? No secret putting a difference betwixt Angel or Devil, but if David be better than Saul, he may sacrifice to his own net: Thus these heretical Opinionists, schimatical Quodlibetists; so I may call them, are worse than 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 seal, 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 seal is God's confirming grace, saith chrysostom, and as a seal 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 should say, though Hymeneus and Philetus, and such like were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without seal, and erred concerning the Faith, and fell off from what they seemed to have. Nevertheless Gods secret is with his, the foundation of God is sure, and hath this seal, the Lord knoweth who are his; For the secret of the Lord is with them that fear him, and he will show them his Covenant.  My third use shall be for Consolation. 
Oh what incomparable comfort is this to God's people! God's secret is with them, God hath, and will reveal his secret mysteries unto them, God hath given them a prospective Chink to look 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 God hides no good thing from them which is necessary for their salvation. All the earth is Gods, but such as obey God's voice are God's peculiar treasure, Exod. 19 5. God's special jewels, Segullah it is in the original, that is God's proper ones, or Gods secret ones that he keeps in store for himself, and for especial use, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Greek turns it, like a jewel which the King delivers not into the hands of any of his officers, but keeps himself in secret, saith Rabbi Menahim, he hath chosen them to be a special people to himself above all people that are upon the face of the earth, Deut. 7. 6. that is a secret people, A chosen generation, a royal Priesthood, a holy Nation, a peculiar people, 1 Pet. 2. 9 that is a secret Nation, his peculiar pearl, Psal. 135. 4. that is 〈◊〉 secret gem, all 〈…〉 comfort, that God gives them some special peculiar secret grace that he gives to none else in the world but to them. Christ hath given himself for them That he might redeem them from all iniquity, and purge to himself a peculiar people, zealous of good works, Tit. 2. 14. that is a secret generation. God loves a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and a special claim 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 God's portion, Deut. 32. 9 The lot of his inritance, as a great inheritor reserves in some secret box, or some secret closet his bonds and writings, he keeps them secretly under lock and key; so are the godly. Oh what a blessed and happy estate is the estate of all that fear God Dost thou serve God in thy family? Dost thou serve him in thy calling? Dost thou stand to his truth openly, and endear it above all riches privately? Dost thou make conscience of every of God's Commandments? fear not, the Lords secret is with thee, there is no evil shall ever hurt thy soul; For in the time of trouble he shall hid thee in his pavilion, in the secret of his tabernacle, shall he hid thee, and shall set thee upon a rock, Psal. 27. 5. Do the proud insult over thee? Do the wicked tongues nickname thee? God shall hid 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. God's grace is a special grace to such as you are, and such as you are only. Christ Jesus is your Saviour, for he will save his people, Matth. 1. 21. This ransom is a special ransom, a ransom not for all, but for many, Matth. 20. 28. His bloodshedding was a special bloodshedding, not for all, but for you many, Matth. 26. 28. Sanctification is a special sanctification, not of all, but of you, Joh. 17. 19 Justification is a special justification, not of all, but of you only, his elect, Rom. 8. 33. Intercession is a special intercession, not for all, but for you alone, vers. 34. Christ is the head, a spiritual 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 Christ's redemption was a special redemption, not of all, but of you that are his sons, Gal. 4. 4. Christ is the author 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 he hath made with himself, 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, than whosoever thou art, that hast given over thy wicked ways, and betaken thyself to newness of life, For the secret of the Lord is with them that fear him, and he will show them his Covenant.  
But thou wilt say, Alas, thou canst not pray, thou canst not believe, thou canst not serve God  
I answer, Though these things do not openly manifest themselves, yet God's seed may abide in thee, 1 Joh. 3. 9 Seed is secret in the ground, and seems to be hid, yet it sprouts out in its time; and groweth; so grace may be as hidden seed in thy heart, secretly sown in thy soul.  
But thou wilt object again, Alas, I cannot feel any such matter!  
I answer, what if thou canst not, it may be secret as from others, so from thine own sense and feeling, The secret of the Lord is with them that fear him, and he will show 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 God's secrets. The godly are signed with the Spirit, saith St. Ambrose, a secret obsignatum, God's Spirit is their Sigil, saith Theodoret, a secret seal, they are his sons, and sealed with his Spirit, saith S. chrysostom, a secret Sonship. But the wicked have neither secret sign, nor secret seal, nor secret Sonship, nor any secret special or peculiar thing of God, they are aliens from God; Reveal not thy secrets to a stranger, saith Solomon, God reveals not his secrets to such as are strangers to him. As Aristotle said of his Acroamatiks, that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set out, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set forth; so may I say of the Law, and the Gospel in regard of the wicked, it is expressed, but not expounded to them; now when they rebelliously reject all obedience, he will close their eyes, and hoodwink both wicked Ministers and people, Esa. 29. 10. Yea the Psalmist curseth them that their eyes be darkened that they see not, Psal. 69. 23. Pour out thy indignation upon them, and let thy wrathful anger take hold of them, vers. 24. As if he should say, ipsissimam perditionem, saith Marlorat, let them be damned, and all with damnation itself, for God's ways are kept secret from them, and not with them. Art thou a drunkard, and hast not Gods secret to keep thee from drunkenness? here thou seest thou art in the state of damnation: Art thou a worldling, and hast not Gods secret to keep thee from worldliness? 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 liar, or a luke-warmling etc. and hast not Gods secret to keep thee from thy sins? thou art in the Jaws of Hell and vengeance, brut us stupor as Calvin. speaks, a brutish stupidity possesseth thee, the secret of the Devil is with thee, thou hast thy secret too, but it is the Devils secret; thou keepest the Devil's counsel. O my soul, come not thou into their secret, Gen: 49. 6. Well may some be called the Devils secret, for the Devil hath power over the wicked secretly, and they perceive it not; the secret counsel of the wicked, Psalm 64. 2. The secret of mockers, so it is in the Original, Gen. 15. 17. as for the secret of the Lord, that is with them that fear him, nemini nisi, saith Musculus, with none else; The secret of the Lord is with them that fear him, and he will show them his Covenant.  
Is the grace of God's Children such a secret that none in the world knoweth besides them? then let me commit this to the Arminians consideration, what mischief he doth to his own soul; 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 special eyesalve can never be perceived; God saith, it is a fountain sealed up from the men of this world, a book 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 pearl, a special gift; but the Arminian looks for no other grace but what is not secret, not peculiar, not special, but common grace; he looks for no other grace save that which God vouchsafeth to all, even reprobate and all. Oh what and if this Metaphysical grace they hazard their souls upon, should prove uneffectuall, I beseech these men to chew upon this point; I do not say they do debar themselves from Salvation, but if they would ruminate this thing seriously, I think they would not die as they do for ten thousand worlds; let them hear 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 child of God? Oh then (I quake to think of it) how do they look to be the Children of God only with their universal Grace?  
2. Must it be a special redemption that a man must have if he be redeemed? how do they look to be redeemed with a general?  
3. Must God give faith in a specially manner, or else a man cannot believe? how do they look for faith by an universal gift?  
4. Must a man have a peculiar grace, or else he cannot be of the redeemed of the Lord, how do they look for it that do not so much as pray for it by their tenant?  
5. Must a man be beholding to 
They salute God with thanks by the halves like as Apollonius saluted Decimus by the name of Quixtus, Mart. l. 4. Epig. 22.  God in a special manner, if he be chosen out of the world? Oh how do they look to be vouchsafed, that profess themselves not so much as to con God any thanks for it?  
6. Must a man be determinately converted to God in his will of God, or else he cannot be converted? how do they look for it that profess they do not look for it from God, but from their own freedom?  
7. Must Christ pray in a special wise for those that are his, that their wills may be quickened, 
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 own hearts.  how do they look to have the will and the deed, that professedly maintain, 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 mean to have the will itself, that do even dispute the case, contend, and give out in effect, that there is no special prayer, nor special quickening, they will not acknowledge any secret matter in it, yea they writ, and bitterly do they reason it too, that if God do no more to them a priori then to the vildest damned Castaway, give them merely the Catholic posse without any special esse, yet they can be saved. They say that they can believe, that they can repent, that they can be converted is from God; but that they believe, that they do repent, that they are converted, is from the liberty of their own 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 do believe, that I do repent, that I am converted is from mine own will, but I received the power of God, and I do it by the virtue 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 special act of God; for the wicked that have received so fare, yea having received further, even this secret too, do not believe, do not repent, are not converted. Thou believest thou repentest, and not Judas, and not Elimas', Dost thou? well then, either St. Paul is a liar, or thou must have received more than an universal grace, or else thou art a liar, thou believest 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 go on of thy power of believing, but it is the gift of God; of the deed itself, but it is the work of God; of any one stock of good that God should join with thee upon it, but that was the effect of God too. Saint Peter thou sayest hath , and Judas hath the same: Saint Peter had power of God to believe, and Judas hath the same; Thus fare God goeth along (thou sayest) with Judas as well as with Peter, St. Peter doth believe, and hath faith itself, 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 than Judas, that hath not received at all? Saint Peter and Judas have both  of God, there they agree; Saint Peter and Judas have both power of God to believe, there they agree too; thou sayest, Judas doth not believe, 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 own will made thee differ from another. Take heed, O man, shall a Beggar stand at the door and tell thee, he doth not stand in need of this, or that alms, but can help himself well enough, without receiving aught from thee; wouldst thou help him? I trow not to such a boasting Beggar. Alas poor Mendicant! and 
Like Fabulla, that having gotten another's hair, swore it was her own hair, Martial. l. 6 Ep. 12. like Fidentinus, that repeated Marshal's books for his own, 1 Ep. 30.  how dost thou look for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resipiscere for the Alms of actual faith, and repentance at God's mercy gate, and be at these terms with God? This is to deal with God as concerning grace, as the Egyptians 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 freedom of thy will; no, the Psalmist reads us another Lecture, The secret of the Lord is with them that fear him. Tremble then O dust and ashes, to disannul God's secrets: shouldest thou make some men's secrets no secrets, but shouldest commonly spread them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Diodorus Siculus, Thou shouldest have thy tongue cut out; O what a fearful sin dost thou run into, if thou dost display the secrets of the Lord of Heaven on this fashion? Dost not thou read of God's special grace every where in Scripture, before thou canst read of any good in any man or woman? As it was said of Pherecydes, that he got his 
Pherecydes.  learning by the Phaenycean secrets, so thou mayest find in Holy Writ, that all the Elect got all that they had from God's special secret, even his special and secret grace; Adam and Evah were faithful, but was it not first said of God, The seed of the Woman shall break the Serpent's head; Gen. 3. 15? not— him, so as Adam and Evah might, if they would break the Serpent's head; no, he shall break it, is a word de facto, He shall break the Serpent's head; Seth was faithful, but was it not first said, God had appointed him, Gen. 4. 25. and not Cain? Noah was faithful, but was it not first said, before he heard one syllable of good in Noah, Noah found grace in God's sight, Gen. 6. 8. and not others? Abraham was faithful, but had not God first called him? Gen. 12. 1. and not the rest that were in Ur of the Chaldees? Isaac was faithful, but was it not first said, In Isaac shall thy seed be called, and not in Ishmael? Jacob was faithful, but was it not first said, I have loved Jacob, and not Esau? Rom. 9 David was faithful, but was it not first said, The Spirit of the Lord came upon David? 1 Sam. 16. 13. Job was faithful, but doth not the very Devil acknowledge Gods special blessing to him first? Job 1. 10, etc. Wherefore serves all this? but to teach thee how to beware, lest thou sinne against God's special 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 tells 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 jewel, The secret of the Lord saith the Psalmist, the secret of the Will, so it should be, sayest thou; that is, the secret cause why this man is converted rather than some other. I beseech thee quake, and dare not so great audacity. Is not man's Will said every where to be passive, and all to magnify 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 show, all to be from this secret. Thou that art an Vniversaller of Grace answer me, Why was Ionas sent to Niniveh 
jonas 1.  and not to Tarsus? why was Elias sent to the widow of Zareptah, when there were other widows in Israel as well as she? 1 King. 17. was it not of this secret? Why was Paul commanded to go to Macedonia, and not Bythinia? Acts 16. 7. was it not from this secret? Why hath such and such Country's means of Salvation, and others again for many hundred, nay thousand of years 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? Again, answer me; Wherefore were all almost that were converted in Scripture then converted, when their own wills were about no such matter, but rather the clean contrary, but only to set up this secret? Paul's will was to persecute Grace, than 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 Custom, than he risen to the receipt of grace, Mar. 2. 14. was it not from this secret? Were it from the liberty of the Will, than conversion should be when the Will is most intent upon it; wherefore was the man, possessed with a Legion of Devils, turned in the instant, could that be from the first choice of his own Will? Mar. 5. 2. nay, he cried out against Christ, v. 7. but even then was he converted, ver. 13. was it not from this secret? Wherefore are Publicans and Harlots oftener saved then other orderlyer people, is it not from this secret? wherefore was 
Nero's harlot.  that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as chrysostom calls her, and not Seneca? was it not still from this secret? Again answer me, Why is not every blessing of God universal, if Saving Grace were to be universal? 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 to God which we account an injury to offer a denial of to the meanest of God's Creatures? May not a Mother love one child more than another, yea while they are considered in themselves both alike? May not a Master love one of his servants more than another, though respected alike? May not a Prince raise up a Favourite out of the rest of the people, though circumstantiated alike? Yea very Fowls love some young one more than another, though qualified alike; yea the very Viper will affect one of her brood more than the rest, though shaped alike; The Sun doth not shine upon all places alike, nor the Moon upon all corners alike; the Mother Earth doth not feed all her Plants alike, but some more, some less, some not at all. And wilt thou say that God gives universal grace alike, and deny him to do with his own whatsoever he pleaseth? The Psalmist here teacheth ye better Divinity, The secret of the Lord is with them that fear him, and he will show 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 restrain wisdom to thyself? 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 than thy father, vers. 10. Is there any secret thing in thee, vers. 11? yes mocker, there is a secret with them, and God reveals it to his babes, and leaves the wise and the aged many times in their folly, and it is God's glory to conceal this secret from them, Prov. 25. 1. not as if the godly can, or may pry into God's secret Ark, but this secret is the knowledge of their own vildness, which Zophar calls the secret of wisdom, Job 11. 6. This is a secret that God reveals to them alone. The secret of the Lord is with them that fear him, and he will show them his Covenant.  
Seeing the grace of conversion is a secret, how comes it about then, that the wicked, that have not this special secret afforded them, are bound to be converted, and shall be judged for not being converted?  
For answer hereunto, I must needs use a little extravagancy: The Prophet Jeremiah saith, Woe be unto thee, O Jerusalem, wilt thou not be made clean? This is a plain question, and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the people should answer yea, or no; suppose they answer downright No, we will not be made clean; then their wilfulness plainly appears, they will not be made clean: suppose they answer Yea, we will be made clean, than their wilfulness appears to be double, for they are not only wilful, but lyingly wilful; we will be made clean, but when shall it once be, saith God? they do but dally with him, so that he is feign to denounce a woe, Woe unto thee, O Jerusalem; and question again, as being not yet satisfied, When shall it once be? It is evident then that they were wilful in their impenitency; They kept not the Covenant of God, and refused to walk in his law, Psal. 78. 10. that is, neither did they, nor would they: The wicked refuse to do judgement, Prov. 21. 7. They would not hear, Esa. 28. 12. Children that will not hear the law of the Lord, Esa. 30. 9 And they would not, vers. 15. They would not walk in God's ways, neither were they obedient to his word, Esa. 42. 24. They would not be ashamed, they would not receive correction, Jer. 5. 3. They refuse to return, Jer. 8. 5. They refused to hearken, and pulled away the shoulder, and stopped their ears that they should not hear, Zach. 7. 11. So that here we see the wicked are wilful against conversion: That they are wilful may be gathered,  
1. From the corrupt nature of their will, their heart is desperately wicked, Jer. 17. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is deadly wicked, saith Buxtorfius, Bonorum expectatio 
Buxtorf.  nusquam apparet, saith Tremellius, There is no good to be expected in it; and therefore as it wils sin, so it will will sin, and will will not be converted. The carnal heart is enmity against God, for it is not subject to the law of God, neither indeed can be, Rom. 8. 7. that is, it doth not barely not do good, but it is an enemy of God, it doth not only not obey, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot obey, and why can it not? Quia non vult, as Haymo speaks, because it will 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, Rom. 7. 23. it will not be made clean. That they are wilful may be gathered,  
Secondly, from the abominable spawn of hideous conditions in the heart, for a wicked heart is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an alseminary of sins, an universal roe, or seedplot of rebellions. Tell it of new obedience, it simply wills not, They would not consider his ways, Job 34. 27. urge it, it perversely wils not, The ungodly man scorns judgement, Prov. 19 28. urge it further, it strongly wils not, A fool rageth, and is careless, Prov. 14. 16. press yet more, not only outwardly by preaching, but also inwardly, by the strange motions of God's Spirit, it stubbornly and contumaciously wils not, They resisted the Holy Ghost, Act. 7. 51. wind into it, and excite it, it maliciously, and desperately wils not, He hath done despite unto the Spirit of grace, Heb. 10. 29. their will is the very tunnel of hell itself, so that the sin against the Holy Spirit is in the bottom of the heart, and the reason why all do not break forth into it is, because God doth not follow and press all the wicked hearts alike with grace.  
That they are wilful, may be gathered Thirdly, from the Father of their corrupt heart the Devil, For the devil worketh and ruleth in the children of disobedience, Ephes. 2. 2. It is the devil that poisoned the heart, and what poison hath he brought into the heart? even like a Serpent, the poison that he hath in himself, namely willingness to disobey, and wilfulness (either actually or radically) in disobeying, and therefore a wicked heart is wilful upon sin, It is dead in trespasses and sins, Ephes. 2. 1. But what death is that that the Apostle tells us? a lustful desiring selfe-minded wilful death, vers. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. chrysostom, 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 do not repent, is not because they cannot, but because they will not. The Lord doth not say, Canst thou not be 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, believe in me saith St. Austin; Hence it is, saith the same Father, that the preaching of the Cross is pereuntibus stultitia to them that perish foolishness, but unto them that are saved, it is virtus Dei; every wicked man is like Lazarus, dead in the grave, fast bound, and a stone upon him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it being an 
Chrysost.  impossible thing to raise himself again: 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 calls it, not as fatal, yet a willing misfree necessity, as Bernard calls it; So that Luther gives the free will 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 cannot but be impenitent, the cause why it is impenitent, is not because it cannot be otherwise, but because it will not be otherwise penitent, it doth not repent, and it will not, Sic volo, stat pro ratione voluntas, so I will, this will is the reason.  
Object. Thou wilt say, thou wouldst repent, although thou be a wicked man, I would if I could, but alas I cannot, though I would.  
I answer three ways; 1. Hast thou a will in thee to repent? many will boast every one of his own goodness, Prov. 20. 6. It may be said to thee, as Seneca said to his friend, of a wicked youngster, that said he would be good; I do not say, says he, he lies, but put at se cupere, he thinks he wills, but he wills not. Thou sayest thou hast a will to repent, whom may I believe saith St. Bernard? truly, I dare not believe thee, if thou livest in wicked courses, thou hast a will to live in them, Thou art a scorner, and wilt hear no rebuke, Prov. 13. 1. Thou art so, and thou wilt be so, thou wilt not be made clean.  
Secondly, I answer, thou sayest thou art offended with thine own iniquities, I do not deny it, what damned Devil is not? Homines vitam suam, & amant & oderunt, wicked men hate their own lives, and love them both at one time, their own conscience gripes them, and so they must needs find fault with themselves, but then their corrupt desires transport them: Thou dost not will to be wicked, and yet thou dost will to be wicked, like old wife Akko, that said she would not, and yet she would; Like a Whore that would be strange, forsooth, Oh she will not, and yet it is because she may cog the more the love of her Paramours. Thou wouldst repent, and thou wilt go on in sin, thou hast a settled will to sin, but a sorry would, or a month's mind to repent; The truth is, thou callest for mercy, thou prayest, thou repentest, for a fashion to humour thy conscience, and sin the freelier; For the soul of the wicked wisheth evil, Prov. 21. 10.  
Thirdly, Thou sayest thou wilt repent: the glutton when he feels his head to pain him, his paunch to burden him, his belches to annoy him, he will not be such a glutton again; what saith the Stoic? Stomachum illi fecit luxuria, cito tamen redibit in gratiam, his gluttony hath turned his stomach a little, he'll be friends with his sin next time again. 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 himself in sackcloth, 1 King. 21. 27. A man would have thought Ahab will now become a new man, but presently the bias was turned, by and by he is as bad as ever he was, he hates God's 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 sins, is not because he cannot, but because he will not:  
1. Because he will never indeed try whether he can or no, but he is like salomon's sluggard, vult & non vult, as the Vulgar translates it, he wils, and he wils not, Prov. 13. The soul of the sluggard desireth, and [hath] nothing, vers. 4. There is never a wicked man shall be able to say to God at the day of judgement, Lord, I would have repent, 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 overgrown with thorns and nettles, and the wall battered down, Prov. 24. 31. Happily his field is barren ground and cannot bear fruit; but is that the reason that it hath no fruit? Indeed if he did hedge it, and dung it, and blow 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 he will not, for if he truly and fully would, he could; for the will is the mistress of all the powers and faculties of soul and body: He that would be sober, might be sober, unless he would gag his mouth, and pour in liquor as into a barrel: He that would speak holily, may speak holy words, unless he were dumb, or one should sow his lips; Thou wouldst leave thy company at the Tavern, thou liest unto God, there is no man hales thee into it as a Calf to the Shambles with a rope, thou art not tied there by a chain, as a Bear 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 go to the wise, Prov. 15. 12.  
Thirdly, a wicked man doth not, not repent, because he cannot, but because he will not, because he shows he hath still in every action more Can-does, then Wil-does; Esau could weep for repentance when he saw he had lost his father's blessing, Heb. 12. but he runs 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. and at other times play the Sorcerer, and seduce the people, and not look after his own, nor Peter's prayer; is not this A will not? Saul could sacrifice to God, and confess his sins 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 forbear; Was not that A will not? Wicked drunkards say that they cannot but be overcome sometimes, yet they can abstain 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 he will not; for his Cannot, is a willing Cannot; he saith, he cannot but sin, but might not he in the loins of his first parents have kept him out of sin if he had would? but that is past alas! he Cannot now choose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There is no man willingly wicked; Aristotle, the very heathen can confess, he falsifies with God, and the carnal Philosophy of man cannot help them. Well, to let pass the original Will-not, there is a new actual Will-not, E. g. the Spendthrift, he saith, he hath not where withal to give to the poor, he cannot give; but he hath willingly spent his money upon potting, or apparel, or pleasure, or vanity, and therefore a willing Cannot. Many cannot remember the lessons of the word preached to repeat them in their households, but their minds have willingly roved in that interim, a willing Cannot. He cannot repent, but he willingly lies 
Quod est voluntarium a parte ante illud est voluntarium Axiom.  in sin, that debars him from repentance, this also is a willing Cannot.  
Fifthly, A wicked man doth not not repent, because he cannot, but because he will not; for when the means to remove or abate his Cannot are lent him, he willingly refuses them. Holy conference 
Qui tollit media voluntary, voluntary tollit finem.  is a means, and he willingly refuses it; powerful Preaching is a means, and he willingly mislikes it; to be reproved of his sins is a means, 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, do ye ask, Why is a man invited by the Ministry to repent, and turn unto the Lord, when he hath not God's 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 Judas, or Cain to believe that their sins may be forgiven them, because Christ never died for the Reprobate, I answer, Mentiris Cain, thou liest Cain, 
Augustine.  Christ died for thy sins, and that five ways:  
1. By way of Proclamation, remission of sins is to be proclaimed to thee, if thou wilt believe; so saith Paul, Be it known unto you therefore, men and brethren, that through Christ is preached unto you forgiveness of sins, Act. 13. 38. yea, among all Nations, Luke 24. 47. For to him give all the Prophet's witness, that through his Name whosoever believeth in him shall receive forgiveness of sins, Act. 10. 43. so that God's Ministers are bound to preach that thy sins may be forgiven thee, if thou repent and believe the Gospel.  
2. By way of obligation, thou art bound to believe, that thy sins may be forgiven thee in Christ, remission of sins is one of the Articles of thy Creed, that thou art commanded to believe, Repent and believe the Gospel, Mar. 1. 15. and therefore it's called, the Law of faith, Lex à ligando, the Law bindeth, Rom. 7. 2. All are bound to believe 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 believe that thy sins may be forgiven thee.  
3. By way of obsignation; Remission of sins is so fare forth offered unto thee in Christ, that God hath sealed this serious offer in thine own Conscience, thine own Conscience tells thee, or hath told thee, that it hath in it for to tell thee, that God doth truly offer this grace of Christ unto thy soul, and thine heart can witness with thee that it is thy fault, if thou do not repent, and believe to the remission of sins. Thus saith our Saviour, He that believeth in him is not condemned, but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God, John 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint chrysostom! The not believing itself accuseth thee, namely in thine own Conscience, so that thine own reins check thee for not believing that thy sins can be forgiven thee.  
4. By way of general intention, for God intended his Son generally for Mankind, to lay down a sufficient price to the remission of sins for the same, even for the reprobate men, and all comparatively, more than 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 do not say generally, in respect of absolute purpose. Thus saith the Apostle, Verily he took not on him the nature of Angels, but he took on him the seed of Abraham, Heb. 2. 16. And lest one should think, why then he took not on him all Mankind, therefore Moses saith it larger, The seed of the Woman, Gen. 3. 16. in whose loins were all the world. This is no small thing saith the sweet Father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did not vouchsafe this mercy to Angels. So then, thou art taxed with a sin over and above the sin of the Devils in Hell, if thou dost not repent, and believe to the remission of sins.  
5. By way of special intention too, for all that thou knowest, for all that thou knowest God means to work Faith and Repentance in thee unto remission of sins. Peter calls upon Simon Magus the Sorcerer Not to despair, but to repent of this his wickedness and pray God, that if it be possible, the thought of his heart might be forgiven him, Acts 8. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the same Father; Peter did not say thus, as if he made any question (or would have him make any questioning doubt) of the possibility of his forgiveness, if he repent, but only to show the grievous condition that he was in, that he might provoke him to faith and repentance, so that thou sinnest against Gods unsearchable secrets and counsel, if thou dost not believe that God may in a special manner vouchsafe thee forgiveness 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 learn, that now it's worse with the wicked man, if he w●ll live in sin without amendment of life, than before; if this new Covenant had not been made, accidentally; for now his sins 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 Christ's sufficiency, which is enough for all sin of Mankind 
Hom. 25▪ de paen▪  in the world; yea, as Eccius saith The Redemption of Christ his 
Diog. Laer. Prosp. resp. ob. Vincent  blood is sufficient, so that if there were a 100 mundi, a hundred worlds, it might serve for all; yea more, were there as many worlds as the Epicureans held, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infinite worlds. Aquinas is bold to say, That the blood of Christ is of a sufficient value to redeem them all à toto: Secondly, mollifiedly, à tanto, be forgiven on their own part, assisted with Christ's efficiency. I speak of Christ's persuading, exciting, and to some general duties enabling grace, whereby though he do not give them Free Will, yet he truly proffers them to diminish the extreme 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 woeful condition then ever before, for now, Cursed is he, because he continues not in all things that are written in the Book of the Law to do them; He devolves himself upon the old Covenant, and shall answer for the breach thereof. Now, Cursed is he too, because he believeth not in the Son of God, he shipwrecks himself 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 do not go so fare with him as with his Elect) but he makes himself guilty of the blood of the New Testament, and turns 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 believe, because God hath commanded them so to preach, yet how can God himself bind Cain or Dives, or any other reprobate to believe, when Christ did not die for them? or how can God judge them for not believing in the Son of God, who never was incarnate for them? can they be tied to believe that to be so, which is not so?  
I answer, 1. Put that Christ did not die for them, the Preacher, or God in the Preacher doth not command them to believe an untruth; for faith comes by the word preached, and look whatsoever the word saith, they are bound to believe: The word saith, That he died for those that believe, For those that hunger and thirst after righteousness, For those that repent: The word saith, They are bound to repent, etc. And if they do repent, if they do hunger and thirst after him, than the word assures it, Christ died for them. So that, a man cannot be bound to believe that which is not so, because that were a lie. This is not true, when that which is not, by believing is made to be 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 fool is discreet; It is false that a fool is wise, yet if a fool were discreet, he were wise, that's true. So it is false that a reprobate hungers and thirsts after Christ. It is false Christ died for him in particular, yet if he do hunger and thirst after him, Christ did die for him, is true. It is false that a reprobate doth believe, and false that Christ died for the reprobate in particular, yet it is true, that if he do believe, Christ died for him.  
Secondly, That which a man is bound to believe, is true: It is true, not only that he is bound to believe, but also even that thing which he is bound to believe, but no further than he is bound to believe it. But a wicked man, ut sic, as yet a wicked man going on in sin, is not where in Scripture bound to believe that Christ died for him; but he is bound to believe, that is, to be in statu quo credat, in that state wherein he may believe, and so mediante hoc statu, under supposal of that state he is bound to believe. He that is bound to the antecedent, is bound to the consequent of that antecedent.  
Thirdly, To believe that Jesus Christ died 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 believe in Christ is the faith itself, that is to go out of himself, and cast himself wholly upon Christ for his salvation.  
Fourthly, God in his special mercy gave Christ to his elect, to work 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 do it. Now God in his general mercy, or in his conditional mercy (special too in regard of the Devils, to whom he vouchsafes it not, and in regard of their former stricter Covenant, which he ties them not to, so they do believe) having devised a sufficient means for all the world's salvation, sets the wicked reprobate a rule to live by, namely, faith, repentance, new obedience, which he will not enable them to do, nor is he bound so to do, for a power of belief was included in their primaeve innocency, as minus in majori. Adam himself before the Fall, was to go out of himself, and cast himself upon another. Now man since the Fall, is bound to nothing but the same. Here is the difference, before the Fall he was to go out of himself, to deny himself, ratione ullius meriti, and to cast himself wholly upon the promise, Since the Fall, man must go out of himself, and deny himself, ratione boni too, and to cast himself upon a new promise; that promise was the promise of bounty, this the promise of mercy; that promise was in his Son God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this promise in his Son, both God and man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so that this faith differs from the other, but only in the sundry modifications of subject and object.  
Lastly, the reprobate are justly condemned, because they do not believe 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 believing that God says true, who saith that Christ is sufficient; they may believe that Christ is a sufficient Saviour, but sure it is, that they do not believe in Christ a sufficient Saviour.  
The Lord establish the peace of Zion, in heart and mind, 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 be, which have scaped uncorrected from the Press. I shall offer thee as a motive hereunto, That it is an old Copy of a deceased Author, whose help we could not have, which is usual in Printing.