A Trial of Faith, Sermons · Sermon 13
Matth. 15. 24.
I am not ſent, but unto the loſt ſh… of the houſe of Iſrael.
SERMON XIII.
BUt to come to the third part of … Doctrine, which is this,
That the Doctrine of Election is a comfortable Doctrine.Third part of the Doctrine.
It holds forth ſolid ground of comfort, and gre… refreſhment to the people of God: Although …ny ſpurn at it, and carnal reaſon ready to riſe … againſt it, yet it is a doctrine of ſweet and ſol… comfort to God's people.How the Doctrine of Election is a comforting Doctrine. And I ſhall ſhew yo… how it is ſuch a comfortable doctrine.
Firſt, This is a ground of comfort to poor ſoul… that God's love doth not depend upon any thing … the creature; a ground of unſpeakable comfort that God he fetcheth all his arguments of lov… out of his own bowels, not from any deſert in th… creature; Alas, if God's love had gone by deſert in us, there had been but little hope; And I do not know what ſolid ground of comfort they can lay, that contend ſo for a conditional Decree, grounded upon the creatures acting; for if the Lord had not loved and choſen till he had ſeen ſome worthineſs in the creature, till he had ſeen ſome better improvement in us then in others, if the Lord had ſuſpended to love and to chuſe till then, O! what little hope might any creature have had, that know the contrary workings of his own heart? What little hope of being ſaved? But now, when all is of Free grace, and the Lord overlooks all unworthineſs, and chuſeth freely, and loves freely; O this is a ground of hope and great conſolation.
Secondly,Second ground of comfort. There is another ground of comfort and refreſhment from this Doctrine; It doth aſſure us that the Lord is very ready to be entreated, that the Lord is not hardly brought off to ſhew mercy to poor ſinners, that there is not an unwillingneſs in God to this work; as unbelief, and the Tempter would ſuggeſt; why? It was that which was the purpoſe of God from everlaſting, I ſay, God from all eternity hath purpoſed it: It was the counſel of God, the great work of God, that which God ſpent his thoughts upon from all eternity; they were (as I may ſay) the firſt thoughts of the heart of God, to love, and pity, and to ſave, and to bring about that great work of ſaving ſinners by the blood of Chriſt; this was the great contrivance of God; and it is a great ground of comfort and refreſhment: A poor ſoul may doubt whether God be willing to ſave, and willing to be reconciled to him that hath ſinned ſo and ſo: O! This Doctrine doth comfort exceedingly; for certainly, if it were the great work of God from eternity, the Lord is not unwilling now to do it. Chriſt tells his Diſciples, That the Father himſelf loveth you: That is a ground of comfort; there was a love in the Father towards you, before I made a requeſt for you; though the Father now love you more, and better, yet the Father himſelf loved you, before I made any requeſt for you.
Thirdly,Third ground of comfort. This is another ground of great refreſhment from this Doctrine, That the love of God towards his people, it is an ancient Love, a love that did not begin yeſterday, a love that is not of a few years ſtanding, but an ancient love, it is as ancient as eternity; it is as ancient as the Ancient of dayes; as ancient as God himſelf; no beginning but from eternity: O! That commends love exceedingly, when as love is an ancient love, when as one hath born love to ſuch a Family through many generations, and hath provided love for ſuch a family for many generations to come; that exceedingly commends the love of a friend, when a friend ſhall take care that there ſhall be an Eſtate entailed to ſuch a family for many generations to come, that he ſhould provide a portion for them before they had a being, O! that is ancient love, and that doth commend the love of a friend; and truly it commends the love of the Creator, and it is full of ſweetneſs and Refreſhment that God hath loved his people from eternity; love hath run down that long Tract of eternity, and he hath provided a portion from eternity, an inheritance from eternity; oh! that the Lord ſhould make ſuch proviſion for poor creatures, before they had any being, not only thouſands of years but even from eternity before they had any being, when there was no world, no creature, no being, but only in the mind of God; that God then ſhould chuſe them, and provide an inheritance for them; truly this commends the love of God, and makes it very ſweet.
Fourthly,The fourth ground of comfort. There is this ground of refreſhment that the Doctrine holds forth; that this love of God to his people it is a diſtinguiſhing love; oh! that commends love exceedingly, when it is diſtinguiſhing, when it puts a difference where there was no difference; that love that makes a difference and ſo vaſt a difference when no difference, that love is very precious. See what is ſaid in Hoſ. 1. 6, 7. For I will no more have mercy upon the houſe of Iſrael; but I will utterly take them away. But I will have mercy upon the houſe of Judah, and will ſave them by the Lord their God, &c. See here at the very time that God ſaid he would not have mercy upon Iſrael, he would have mercy upon Judah, and would ſave them; oh, how ſweet was the diſcovery of that love? And truly, this is the love of God that this Doctrine holds forth, a diſtinguiſhing love, that when there was no difference in the creature, and one not better then another, and yet that God ſhould take thoſe, and chuſe thoſe, that were as bad as thoſe that were left; oh! this diſtinguiſhing love, it is very ſweet and hath a great deale of refreſhment.
Fifthly,The fifth ground of comfort. This Doctrine holds forth a ground of joy, there is a great deale of true grounded joy, laſting joy, that may ariſe and doth ariſe unto the people of God, from the knowledge of this, that God hath choſen them and loved them from eternity with an everlaſting love, it doth adminiſter the beſt ground of comfort that can be found in all the World. See that place Luke 10. 20. But rather rejoyce becauſe your names are written in Heaven. The knowledge of this ſpeciall love, that God hath written the names of poor creatures in Heaven, it is a ground of unſpeakable joy; rejoyce not that the uncleane ſpirits are ſubject to you, why? they might rejoyce more in that then in any outward mercy whatſoever, that the unclean ſpirits were ſubject to them, for it is more then if all the men of the world were ſubject to them: ah, but yet, in this rejoyce not, rejoyce not ſo much in this, for here is a more laſting ground for your joy, that your names are written in Heaven; it will afford ſuch joy, and will kindle ſuch a flame of joy, as all the waters of affliction cannot quench. When a ſoul comes to know this, and can make out this, that his name is written in heaven, a ſoul may then rejoyce in every condition, rejoyce in Tribulation, rejoyce in Perſecution, rejoyce in Poverty and diſtreſſe, yea, though they may looſe all the comforts of life, yet when God reveals to them, that their names are written in Heaven, they may rejoyce, for they have a portion that can never be loſt, an inheritance that can never be taken away from them, though they meet with never ſo much ſcorn and reproach from the World, though men ſhould caſt out their names as vile, yet if their names are written in Heaven they may rejoyce, for their names are precious before God when viſe before men, and it is written there where it can never be blotted out; ſo that it doth adminiſter matter of ſound and ſollid joy, ſuch joy as will hold out and cannot be quencht with many waters.
Sixtly,The ſixth ground of comfort. Another ground of comfort that doth ariſe from the knowledge of our election is this, that we have and ſhall enjoy that great priviledge and benefit of the miniſtry and ſervice of the holy Angels. When God comes to make out his love to the ſoul, why, it may conclude that the Lord hath given his Angels charge over them, that the Angels ſhall defend, and the Angels ſhall protect, and the Angels ſhall deliver from many dangers. See what the Apoſtle ſaith in Heb. 1. 14. ſpeaking of the Angels: Are they not all miniſtring ſpirits, ſent forth to miniſter for them, who ſhall be heirs of ſalvation. They that are choſen by God to an inheritance reſerved in Heaven, they have the miniſtry of all the holy Angels while on earth; though we ſee it not with this bodily eye, though we ſee not the Angels how they aſcend and deſcend, how they goe to Heaven and come from Heaven, yet it is matter of faith, the word of the Lord hath ſaid they are all miniſtring ſpirits, for the good of the Saints; many a kindneſs the Angels doth us, and we are kept from many a danger by the Angels; He ſhall give his Angels charge, and they ſhall bear thee up that thou daſh not thy foot againſt a ſtone: That is another ground of ſweet comfort.
Seventhly,The ſeventh ground of comfort. It doth adminiſter this ground of comfort, that all that Gods people doe meet withall …here in the world ſhall work for their good. God will make an advantage of whatſoever his people doth meet withall. See what the Apoſtle ſaith in Rom. 8. 28. And we know that all things work together for good, to them that love God, to them who are the called according to his purpoſe. All things ſhall work together for good to thoſe who are called according to his purpoſe; according to that ancient love in the boſome of God; all afflictions, all croſſes, all oppoſition, all perſecution, the worſt that Gods people can meet withall in the world, nay their very ſins and failings and infirmities ſhall work together for good; the infinite wiſe God will make advantage of all, that all that they meet withall ſhall tend to the furtherance of his work, to the bringing about his purpoſe. All ſhall work together for good, yea for the beſt good, though they ſee it not for the preſent, but wait to the end, and by that time God hath done with his people, put all together and you ſhall ſee that all things ſhall work together for good; nay, we know it by experience, we have found that God hath brought good out of the greateſt evill, and out of the greateſt affliction. And this is to thoſe who are called according to his purpoſe.
Eightly,Eigth ground of comfort. There is another ground of comfort which ariſeth from the Doctrine of election, which is this, that The Lord will ſhorten all the dayes of tribulation which they meet withall here in the world; the dayes of affliction, and dayes of tribulation ſhall be ſhortned for the Elects ſake ▪ and it is a great refreſhment and comfort, that God will ſhorten all the dayes of darkneſs, dayes of tribulation, they ſhall be ſhortned for the Elects ſake; all their winter dayes ſhall be ſhor dayes, dark dayes ſhort dayes, there is an eternity of light a coming, a day that ſhall have no end, the Sun ſhall never ſet; but as for the dayes of darkneſs, of ſorrow, affliction and tribulation, the Lord in mercy will ſhorten them: See what is ſaid Matth. 24. 21, 22. For then ſhall be great Tribulation, ſuch as was not ſince the beginning of the world to this time, no, nor ever ſhall be: and except thoſe dayes ſhould be ſhortened, there ſhould no fleſh be ſaved; but for the Elects ſake thoſe dayes ſhall be ſhortned. But for the Elects ſake all the dayes of publick calamity ſhall be ſhortned, dark dayes, ſad dayes, ſuch a ſad day as the Jewes ſaw when Jeruſalem was taken by Titus; it is ſpoken firſt of that dark and ſad day to the Jewes, when ſo many millions of them periſhed, ſuch tribulation as never was, and if the Lord ſhould not ſhorten thoſe dayes, no fleſh ſhould be ſaved, that is, not one of them would have been left alive upon the earth, thoſe dayes were ſo dark and ſo ſore, but for the Elects ſake thoſe dayes of tribulation were ſhortned. And ſo all the dayes of calamity that Gods people meet withall, thoſe dayes of diſtreſs, yea dayes of publick calamity, and the dayes of their particular afflictions, yea every dark day the Lord will ſhorten; the Lord in mercy will ſhorten the dayes of their affliction; and that is a great comfort to them, that though their dayes of affliction be very grievous, the Lord in mercy will make their affliction dayes to be but ſhort.
In the ninth place,Ninth ground of comfort. there is this comfort that doth flow from the knowledge of our election, that the Lord will certainly avenge the cauſe of his people. The Lord doth take notice, and he will avenge all the wrongs that any of his elect people doth meet withall in the World. See Luke 18. 6, 7. And the Lord ſaid, heare what the unjuſt Judge ſaith, and ſhall not God avenge his own elect which cry day and night unto him, though he beare long with them, I tell you that he will avenge them ſpeedily. I tell you, ſaith Chriſt, that he will avenge their cauſe and all their wrongs and injuries that they meet withall in the World.
In the tenth and laſt place,Tenth ground of comfort. there is this ground of comfort, that the Lords people, thoſe whom he loves from eternity, they ſhall never fall away from him, never be plucked out of his hand, it is an impoſſible thing that they ſhould periſh. This is a mighty ground of ſtrong conſolation which they rob poor ſouls of that doe plead for conditionall election; the condition to be performed by the creature, it is alwayes at uncertainties to the end of a mans life, whether he ſhall continue and perſevere or no. But now the Doctrine of free and abſolute and immutable election doth afford this ground of comfort, and the knowledge of our being in Gods election doth aſſure us of this, that not any of Chriſts Sheep ſhall periſh, they ſhall never be drawne off from Chriſt, never be drawn off from following Chriſt their Shepherd, from laying him as the foundation of their life and happineſſe. Oh! what need have we to get ſuch a ground of comfort in theſe back-ſliding times? when ſo many that make a profeſſion doe ſwerve from their profeſſion, and make ſhipwrack of their profeſſion of faith; But notwithſtanding (ſaith the Apoſtle) the foundation of God ſtandeth ſure, having this ſeal the Lord knoweth thoſe that are his. Though never ſo many that make a profeſſion fall away, yet the foundation of the Lord ſtand ſure; and therefore in Math. 24. 24. See what Chriſt ſaith, for there ſhall ariſe falſe Chriſts, and falſe Prophets, and ſhall ſhew great ſignes and wonders, inſomuch that (if it were poſſible) they ſhall deceive the very elect. Chriſt ſpeaketh of the latter dayes, a propheſie of our times, that there ſhould ariſe ſome that ſhould doe great wonders, and be falſe Chriſts, that ſhall indeavour to take men off from looking to the true Chriſt that was crucified at Jeruſalem, and is riſen againe, falſe Chriſts that ſhall put you upon it to looke to a Chriſt within you, and they ſhall come in ſuch a way, if it were poſſible that they ſhould deceive the very Elect, but is it not poſſible that the people of the Lords Election ſhould fall finally; they may fall for a time, we know not what ſinfull practiſes Gods people may fall into if the Lord leaves them, and what errour in judgment if the Lord leaves them; but it is not poſſible that they ſhould be drawne away for ever; for the Lord will bring them back againe to the right Chriſt, it is not poſſible that they ſhould fall away totally and finally, for the mighty power of God is ingaged for their ſecurity, You are kept by the mighty power of God through faith unto ſalvation. If it were in our own hand it were not poſſible that we ſhould be kept, we meet with ſo much from within, from an unbeleeving heart, and ſo much from without, but you are kept by the mighty power of God through faith to ſalvation. My Father holds you, ſaith Chriſt, and I hold you, and no man can pluck them out of my Fathers hand. And ſo you ſee the third particular that this doctrine of election doth adminiſter many grounds of ſtrong conſolation, and great refreſhment to the people of God.
I come now to the fourth particular propounded, and that is this.
That notwithſtanding this Doctrine doth adminiſter ſo much ground of comfort, yet, The Lords people may meet with many temptations about the Doctrine of Election.Fourth part of the Doctrine.
They may meet with many temptations, both about the election of others, and their own election.
Firſt,Gods people may meet with many temptations concerning others election. They may meet with many temptations about the election of others.
And firſt of all, this may be a temptation, a ſoul may be prying by the eye of carnall reaſon into this great Myſtery of Gods eternal purpoſe and counſell, it is poſſible that the people of God may ſuffer much this way, and by this may be brought into great temptations and ſnares, by giving way to carnall reaſon and ſetting carnall reaſon on work to look into this great myſtery, and to deſire and covet that their reaſon may be ſatisfied; this proves a great ſnare and a great temptation to men when they ſhall goe about to ſatisfie their carnall reaſon, and ſhall be unſatisfied in that they cannot apprehend to be according to reaſon; if their reaſon be not ſatisfied they cannot reſt in the purpoſe and decree of God; oh! this leads many a poor ſoul into great ſnares and great temptations.
And as a remedy againſt this temptation know this,1. Remedy. let us know, that God is no bound to give an account to our reaſon, of any of his actings. He giveth no account of his matters, ſaith Job. God is not bound to give an account to the creature, he is abſolute and free, and is not bound to give an account to our carnall reaſon.
Beſides, Let us know this, that our reaſon is a corrupted and a crooked rule;2 Remedy. and ſhall we goe about to meaſure the counſell of Gods purpoſe and his acting from eternity by our crooked rule, and not ſubſcribe to them unleſſe we make them out by our crooked rule? Oh! let us know, that when this temptation preſents it ſelf, our reaſon is a crooked rule, and Gods rule ſtrait; and our rule being crooked we muſt not goe about to meaſure Gods actings and purpoſe by our reaſon.
Thirdly, As a Remedy againſt this, know that though our reaſon were never ſo ſtrait,3 Remedy. yet there are many things in God that are too deep for us to find out. Though our reaſon be not crooked, though it be ſpirituallized, there are many of the wonderfull myſteries of God that we cannot comprehend; though they are not againſt ſpirituall reaſon, yet they are above our reaſon, that it is not poſſible, and ſo long as in this ſtate we cannot comprehend them; it cannot be made out to our reaſon thoſe wonderfull myſteries of God; therefore we muſt not goe about to ſearch them out by our reaſon, and be diſconted becauſe our reaſon is not ſatisfied; but we muſt reſt ſatisfied in the will of God, & admire that which we cannot comprehend; know that God is not unrighteous, if he chuſe one and leave another, he is not unrighteous though we cannot make it out to our carnall reaſon; but oh let us ſtand and wonder and admire as the Apoſtle did, he could not ſatisfie his reaſon, but he ſtands and admires and cries out, oh the depth of the wiſdom and counſel of God! how are his wayes paſt finding out?Rom. 11. 33.
Secondly,2. Temptation. carnall reaſon may put us upon ſome other temptations; a ſoul may be tempted exceedingly about that way of God, his chuſing ſome and not taking all; a gracious heart may meet with this temptation, and be much diſquieted with this; oh! why will not God ſave all the World? he ſaves ſome men, but oh! why will not God ſave all? we think it had been better if God had ſaved all, there is mercy enough in God to ſave all, and there is enough in the death of Chriſt to ſave all, his blood hath price enough and vertue enough to ſatisfie for a thouſand worlds; why then would not God ſave all?
To ſilence this temptation,1. Remedy. that it is infinite grace that God ſaves any; when we conſider what the loſt condition was that man brought himſelfe into, what ſtrangers and enemies how deſperately bent and ſet againſt God: Oh! the indignity that hath been done to God by the ſons of men! oh! what free grace is it that God will ſave any? we ſhould rather ſtand and wonder that God will ſave ſo many thouſands yea millions, when as he might have left all in condemnation. Oh! let us not wonder that God hath not ſaved all, but wonder that God hath ſaved ſo many; and that any of us are in the number of thoſe that are ſaved.
And further,2. Remedy. to ſilence this temptation; why? ſay that the fault is not in God, the fault is in the creature; thy deſtruction is of thy ſelf; Gods purpoſe is not the cauſe of any mans deſtruction; no, man brought deſtruction upon himſelfe, and man bringing deſtruction upon himſelf, God may chuſe whether he will ſave him or no.
And we may ſay further for the clearing of God,3. Remedy. that God doth lay blocks in mens way to keep them from running to hell; he layes many commandements and many promiſes to keep men from ſinning; God put many morall barrs in mens way, though the Lord is not pleaſed to work powerfully and overcomingly, yet there are many barrs that God doth lay in mens way to keep them from ſinning, ſo that mens own conſciences ſhall witneſſe that their deſtruction is of themſelves.
Yea I may ſay further for the clearing of God;4. Remedy. that God doth afford means of life, and meanes of ſalvation; there is ſufficient means afforded to a great part of the World, if not to all; I ſay there is ſufficient meanes afforded for bringing men to life and ſalvation, to thoſe that ſit under the Goſpel. Though it is true, the Lord doth not alwayes nor to all men make them effectuall infallibly, yet I ſay there is a ſufficiency in the means, if there were no lett in the creature, but that the Lord doth not make thoſe means afforded to us effectuall, infallibly to bring men to life and ſalvation; therein we muſt reſt in the good pleaſure of the Lord.
Againe,3. Temptation. this is another temptation; why doth God chuſe this man and not that man? why Peter and not Judas? Judas ſin it was no greater then Peters ſin. Judas betrayed Chriſt, Peter denyed Chriſt and is forſworne; now that God ſhould chuſe one man and not another; why this man and not that man?
To ſilence this temptation, we muſt know that the Lord is free, and mercy it belongs to him, and he may ſhew it where he pleaſeth. As for this God will give no account to the creature, why one man and not another, why the Lord will ſhew mercy to one man not to another.Luke 17. 34, 35, 36. You know what Chriſt ſaith, There ſhall be two men in one bed, the one ſhall be taken and the other left; two women ſhall be grinding together, the one ſhall be taken and the other left; two men ſhall be in the field, the one ſhall be taken and the other left. Two in the ſame condition, the one taken and the other left. And for this we muſt reſt in the good pleaſure of God, and nothing elſe will quiet our ſpirits, if we doe not reſt in the good pleaſure of God, for God doth no wrong to the creature, if he doth love one and not another.
And it is a ſtrange thing, that we in our carnall reaſon will abridge God of that, which we will take to our ſelves, and that is to love where he pleaſe; if you love one more then another, you are not bound to give any account of it; and men take a liberty to beſtow gifts upon one and not upon another. And let not us bind the Lord from that which we will take to our ſelves, to love one and not another. And truly if we doe not reſt in the good pleaſure of God in this, we ſhall but diſquiet our ſpirits, and meet with no ſatisfaction.
Againe, Gods people may be tempted concerning their Relations,4 Temptation. their children. Oh many Parents have many thoughts, whether God loves their children or no, and whether their children be choſen of God from eternity; and eſpecially at ſome times. As when God comes to take away children by death, then the temptation ſets upon but eſpecially when children goe on in the wayes of ſin, Parents they pray and wait, and they ſee no fruit, but ſtill they goe on in the wayes of ſin. It may be the Parents dye and leave their children going on in ſin, and ſee not the fruit of Gods electing love, nor the fruit of Covenant mercy, then this proves a ſore temptation to them.
Now to ſilence this temptation,How to ſilence the fourth temptation. know that there is no beleeving Parent, but he may have hope of his children, even of all his children while they are young, before growne up to renounce the Covenant: If God take away any of your children young, no Parent but may have hope concerning his children in the Covenant made to beleeving Parents, I ſay they may have hope, the Covenant of God will relieve in ſuch a caſe.
Ah, but when children doe grow up, and Parents ſee that they walke in wayes that are evill, and are contrary to God, and are far from God, yet believing parents may believe that notwithſtanding that, they may belong to God; I ſay notwithſtanding for the preſent they are far from God, and walke contrary to the Lord, yet they may be known to the Lord, and in his due time he may bring them in. And Parents ſhould not give over the uſe of the meanes, and though Parents ſhould wait all their dayes, and pray and plead the Covenant, and deſire to ſee the fruit of Gods Covenant, and ſhould not ſee it, believers they may dye in hope, the Lord he may bring in Prodigall children; the Lord he may doe them good afterward, when you are dead and gone, he may bring ſome of your good counſells and exhortations to their remembrance; he may afterward when you lye in the duſt, bring to remembrance ſome of your words, and may make them work powerfully upon their hearts. Believing Parents may ſtill dye in hope, though they ſee not the fruit of the Covenant, though their children may be at a great diſtance from God, the Lord may bring them in, and you meet with them with comfort at the laſt day.
There is one Temptation more concerning others which I ſhall but touch, and that is this: Is not the Goſpel Preached to all? and are not all commanded to believe? and is it not declared that whoſoever doth believe ſhall be ſaved? whatſoever man or woman in the World doth believe ſhall be ſaved; yea, doth not the Scripture ſay, that God would have all men to be ſaved, and come to the knowledge of the truth?—The ſoul may thus reaſon with it ſelfe, how can this ſtand with Gods purpoſe and decree and election? If there be an abſolute immutable unchangeable election, how can it be declared that whoſoever believe in Chriſt ſhall be ſaved; whereas if men be not elected, they cannot be ſaved, and if elected, they ſhall be ſaved, though they doe not believe. Thus the temptation may work.
I Anſwer, notwithſtanding Gods ſecret purpoſe, the Goſpel may and muſt ſo be preached; and yet there is no deceivableneſſe in God, nothing but truth and ſincerity in God: for you muſt know that we are to walke by the revealed Will of God. And all men ſhall be judged by the revealed Will of God. Now what is the revealed Will of God, why, that we believe in the name of his Son Jeſus Chriſt, declaring that whoſoever believeth ſhall be ſaved. And God will certainly make good that word; whoſoever doth believe ſhall be ſaved. Never any in the World that came into Chriſt and believed on his name, but was ſaved. Notwithſtanding the ſecret decree and purpoſe of God, and there is no man but may claime life and ſalvation, upon thoſe tearmes on which the Scripture doth hold forth life and ſalvation, and that is beleeving in Jeſus Chriſt.
Objection. But, God would have all men to be ſaved, and come to the knowledge of the truth; why then ſure there is no election.
I Anſwer, That Scripture doth but hold forth, what the thing is which is well pleaſing to God, that men return to the Lord, and that they believe in the name of Chriſt, which is the way to ſalvation, this is a thing that is pleaſing to the Lord; not that God wills it with an effectuall operative will, for then it muſt needs be: But it only holds forth what is pleaſing to God, not that God will bring all men to repentance, not that God will worke faith in all men, therein God will be left free to his good pleaſure; he wills it not with an abſolute will, for then it muſt needs be.
Queſtion. But you will ſay, what are the Wills of God contrary one to another? hath God a will and a will? hath God a revealed will, that he will have all men to be ſaved, and is his ſecret will contrary to his revealed will?
I Anſwer, no, Gods wills are not contrary to one another. To ſay God doth delight, and it is a thing pleaſing to him, that men doe believe and return to the Lord, and take hold of Chriſt; and to ſay that God is not pleaſed to work this in the heart, is no contradiction.
The Goſpel declares that this is well pleaſing to God, that men doe returne to him, and believe in Chriſt; and the Goſpel doth declare, that whoſoever doth beleeve ſhall be ſaved. Now if God ſhould condemne any man that doth beleeve in Chriſt, then God ſhould walk contrary to his will.
But to ſay, God doth approve of theſe things, they are excellent, and ſo he wills them, that is he delights in them; and yet to ſay, God is not pleaſed to work this in every mans heart, there is no contradiction. And thus we ſhould labour to ſilence thoſe temptations which our carnall reaſon may make concerning this great myſtery of Gods election; you ſee what temptations Gods people may meet withall concerning the election of others.