A Trial of Faith, Sermons · Sermon 14
Matth. 15. 24.
I am not ſent, but unto the loſt ſheep of the houſe of Iſrael.
SERMON XIIII.
THere are more ſore temptations that Gods people may meet withall concerning their own Election.
Firſt,Gods people meet with many Temptations concerning their own election. A poor ſoul may be thus tempted, that it is an impoſſible thing for it to attaine to the knowledge of Gods love; this is a ſecret, this is that which was tranſacted in Heaven, and therefore ſure it is not poſſible for me to attain to the knowledge of this, that the Lord hath loved me, and hath written my name in the book of life. Men may have ſome good hopes of it, but ſurely, ſaith the temptation, it is preſumption for any man to think or ſay, he may come to aſſurance, that the Lord hath written his name in the Book of life; for there are theſe two things againſt it.
Firſt, Secret things belongeth to God.
Secondly, No eye hath ſeen what is done in Heaven, and if eye hath not ſeen it, how ſhall I attaine to the knowledge of it?
In Anſwer to this temptation, know and conſider that many of the Saints of God hath attained to the knowledge of Gods eternall love, and hath riſen to this aſſurance, that the Lord hath loved and will love with an everlaſting love. The Apoſtle Paul did attaine to it, and he gloryes in it; yea then, when he ſpeaketh in the perſon of all the Elect of God. Rom. 8. 33. Who ſhall lay any thing to the charge of Gods elect; it is God that juſtifieth: Verſ. 34. Who is he that condemneth; it is Christ that dyed, yea rather that is riſen again, who is even at the right hand of God, who alſo maketh interceſſion for us. Verſ. 35. Who ſhall ſeparate us from the love of Chriſt? He ſtands up to challenge all the world, and the powers of darkneſſe, who dare lay any thing to the charge of Gods Elect? And in the 38. verſe ſee what he further ſaith, For I am perſwaded that neither death, nor life, nor Angels, nor Principallities, nor Powers, nor things preſent, nor things to come: Verſ. 39. Nor height, nor depth, nor any other creature ſhall be able to ſeparate us from the Love of God, which is in Chriſt Jeſus our Lord. So then you ſee, it is a thing not impoſſible to attaine to the knowledge of Gods eternall electing love.
Nay, it is laid upon all the Saints as a duty to ſeek after the knowledge of it, 2 Pet. 1. 10. Wherefore the rather brethren, give diligence to make your calling and election ſure, for if you doe theſe things, ye ſhall never fall. So then election may be made ſure, and it is a duty which lyeth upon all believers to ſtrive after, that they may make their calling and election ſure. Now if it be ſo, that this is a thing that may be attained unto, and that the Saints hath attained unto, and a duty which all the children of God are put upon, then certainly this is a temptation; and know it is a temptation, that it is an impoſſible thing for any to attaine to the knowledge of Gods electing love.
But Secondly,2. Temptation. The ſecond temptation concerning our election may be this, a poor ſoul may be thus tempted; it is true, there may be the knowledge of Gods love, and many of the Saints have attained to this knowledge, but as for me I have no certainty; I have ſtriven, and I have waited upon God, and ſought for aſſurance, but I have not attained it; and therefore I am ready to conclude, ſurely the Lord hath not loved me, others ſought and they have attained, and have aſſurance; I have ſought and I cannot meet with aſſurance of the love of God, and therefore certainly the Lord hath not loved me.
I Anſwer to this temptation, know, that thou canſt not conclude that God hath not called thee effectually becauſe thou haſt not aſſurance, and if thou canſt not conclude that God hath not called thee effectually, becauſe thou haſt not aſſurance, much leſs canſt thou conclude, that God hath not choſen thee from eternity, becauſe thou haſt not aſſurance.
But Secondly, In anſwer to this temptation, hath not the Lord given thee a heart to cloſe with Chriſt, as held forth in the Goſpel to poor loſt ſinners? hath not God made thee willing to accept of Chriſt? hath not the Lord in ſome meaſure inabled thee to cleave to Chriſt? and doſt now reſolve to caſt thy ſelf upon Chriſt, to venture all upon Chriſt, even thy eternity? why then know, here is that which gives the eſſence the being of faith? this accepting of Chriſt held forth in the Goſpel with thy reſting upon him, it is the being of faith, and this faith is no other, but the faith of Gods elect, the fruit of Gods electing love, it ſprings from that eternall love which choſe his people unto ſalvation through faith; and therefore though there be not the comfort of faith, (aſſurance is the comfort of faith, the flower that grows upon the fruit of faith) yet if there be that which gives the being of faith, thou mayſt not conclude, that the Lord hath not loved thee, becauſe thou haſt not aſſurance.
Thirdly, In anſwer to this temptation, thou ſayſt thou haſt no aſſurance of Gods electing love, and therefore thou concludeſt that God doth not love thee. As thou haſt no aſſurance that God hath choſen thee, ſo thou haſt no knowledge of the contrary, and mayeſt not conclude the contrary, that God hath not choſen thee; for if thou ſhouldſt ſo conclude, thou mayeſt lye againſt the truth; and therefore ceaſe to draw any concluſions of that which is not knowne to thee; and give up thy ſelf to doe the revealed will of God; and what is that? but that thou take hold of the offer of ſalvation and receive Chriſt, that you believe in the name of his Son, for this is his commandement, 1. Joh. 3. 18.
But Thirdly,3. Temptation. this temptation may ariſe in the ſoul, namely, a deſire that God would give it a ſigne, an extraordinary ſigne, it reſolves it cannot believe, and will not believe unleſs God give it… ſigne. This is a temptation that ſome of Gods people hath met withall.
To anſwer this temptation, know that it is not Gods ordinary way to give ſatisfaction to the ſoul concerning his love, by giving an extraordinary ſigne; it is true the Lord may ſometimes, in ſome caſes condeſcend to his people, and may give an extraordinary ſigne; yea the Lord may and hath prevented his people ſometimes with an extraordinary ſigne to prevent their unbeleefe when they have not asked a ſigne: You have heard of that woman that ſometime lived in Cambridge, that was many yeares in a tempted condition, and being ſorely afflicted one day, ſhe took up a glaſſe in her hand and caſt it againſt the ground with this expreſſion, I am as ſurely damned as this glaſſe is broken, and it pleaſed God ſo to order it that the glaſs was not broke, which was to the conviction of her unbeliefe. I ſay the Lord may give a ſigne, yea when it is not asked, but it is not Gods ordinary way; but now for a ſoul to ſtand it out with God, that it cannot beleeve unleſs God doe give it ſome extraordinary ſigne; oh this is a tempting of God, and the Lord may leave ſuch a ſoul for ever in its unbeliefe, when it ſhall take up ſuch a reſolution that it will not believe though it hath the promiſe unleſs it hath a ſigne; the Lord I ſay may leave ſuch a ſoul in its unbeliefe.
And further in anſwer, It is true, this was Gods way formerly to ſatisfie his people by a ſigne, by ſome extraordinary ſigne and viſion; but now ſince the coming of Chriſt, God hath choſen to ſpeak to us by his ſon, ſee Heb. 1. 2. God who at ſundry times, and in divers manners ſpake in times paſt unto the fathers by the Prophets, hath in theſe last dayes ſpoken unto us by his Son. God formerly did reveale himſelf in an extraordinary way, he did appeare ſometimes and ſpake mouth to mouth to Abraham and Moſes, that was Gods way then; but now God hath choſe to ſpeak to us by his Son, God ſpeaks by Chriſt, and Chriſt ſpeaketh by the Scripture, heare him, faith the Father. Now Chriſt hath laid down a rule for our faith and for our obedience; and know this, that Jeſus Chriſt by his Spirit can ſo make uſe of the word, that it ſhall give as cleare and evident ſatisfaction to a ſoul concerning the love of God, as if God ſhould give a ſigne, as if God ſhould ſpeak immediately from Heaven. When the Spirit of the Lord will make uſe of the word of grace, it ſhall ſatisfie the ſoul as fully of his love, as if the Lord did appear from Heaven, and ſpeak to the ſoul mouth to mouth.
Further, One thing more I ſhall ſpeak to this Temptation; you that deſire a ſign, and would have an extraordinary ſign that God loveth you; why, know that God hath given you a ſigne; we have ſigns as well as our fore-fathers had, what is the water in Baptiſme, but a ſigne to us? and the bread and wine in the Sacrament, but a ſigne to us? that Ordinance of the Supper which we are partakers of this day; the Lord hath condeſcended to us to give us a ſigne, the bread is a ſigne, and the wine is a ſigne, and the ſitting at the Lord Table a ſigne, it is a ſigne unto faith, to every beleeving ſoul; theſe are ſigns that God hath loved it from everlaſting, and ſet it apart for communion with himſelf, that he hath loved us and given his Son for us, that Chriſt hath loved us and given his blood for us, that he is reconciled and hath ſet us at his Table, and we ſhall ſit with him in his Kingdome; here is a ſigne though not unto ſence, yet here is a ſigne unto faith. We think that Abraham and the Prophets they were happy, in that God did appear to them from Heaven, and ſpake to them immediately. When God appeared to Abraham, and he called to him out of Heaven, Now I know that thou loveſt me, and I have ſworne by my ſelf, in bleſſing I will bleſs thee: You think that Abraham and the Prophets were happy, that he ſhould tell them, that he knew they loved him, and that he would love them, and would bleſs them. But know it of a certaine that he hath dealt more graciouſly with us under the Goſpel, then with them, in this very perticular in which we deſire a ſigne; in giving us theſe gracious ſignes; for it was but ſeldome that God gave them a ſigne, very ſeldome, and it was but to ſome of them, Abraham and the Prophets and Patriarks; but now it is Gods ordinary way to give us a ſigne, that which was very rare to them, God hath made to us a ſtanding ordinance, ſo that we have a ſigne continually before us; as often as we brake the bread and drink the wine, the Lord gives a ſigne to faith, and ſpeaks to faith his everlaſting love. And therefore take heed that we doe not tempt God to ſeek another ſigne. What ſaith Chriſt, Math. 12. 39. The Scribes and Phariſees deſired to ſee a ſigne from Chriſt, verſ. 38. An evill and adulterous generation ſeeketh after a ſigne, and there ſhall be no ſigne given to it, but the ſigne of the Prophet Jonas. They would not accept of the ſigne that Chriſt gave them, no, they would have other ſigns; They are an adulterous Generation, ſaith Chriſt, and they ſhall have no other ſigne, but the ſigne of the Prophet Jonas. So when we are ſeeking for other ſignes, and oh that God would worke extraordinary ſignes! why, ſaith God, they ſhall have no other ſignes then the ſigne of the bread and wine and water, theſe ſhall be ſealing ſignes. And know, whereas we think ſome extraordinary ſign ſhould convince us and overcome our hearts, ſuch is the unbeleefe of our hearts, that if we doe not believe when God gives us his word, and theſe ſignes, neither would we believe if God ſhould ſpeake in ſome extraordinary way from Heaven. They have Moſes and the Prophets, ſaith Chriſt, if they will not heare them, neither will they hear if one roſe from the dead. Dives he was deſirous that one ſhould goe from the dead to his Brethren; oh no, they have Moſes and the Prophets, if they will not believe them, neither will they believe though one roſe from the dead.
Fourthly,4. Temptation. Another temptation may be this; … deſire to be out of the World, that ſo a man may know what that ſtate is which God hath ordained him unto; there may be ſuch a temptation as this, a haſting to dye, and to goe out of the world, that ſo men might know what their ſtate in another world is, what it is that God hath decreed and purpoſed concerning them.
I anſwer, There is abudance of folly in this; for let me ſay to ſuch a ſoul under ſuch a temptation, 1. Either thou haſt aſſurance of Gods eternall love, or elſe thou haſt it not; 2. Thou knoweſt not but that thou mayeſt have it; or 3. Thou deſpaireſt of ever having it.
Now to the firſt, If the Lord hath given thee any evidence of his love, and any hopes of bleſſedneſſe in the World to come, thou doſt very ill thus to make haſt to be poſſeſſed of that which the Lord hath given thee, thou ſhouldſt rather waite the Lords time. Remember, what the Scripture ſaith, He that believeth maketh not haſt. If thou haſt faith, if thou haſt any hope of a bleſſed ſtate in the world to come, take heed that thou doſt not make haſt, thou ſhouldſt rather covet and deſire to do that which is thy work before thou goeſt hence, thou ſhouldſt deſire an opportunity of lifting up the name of the Lord before the Sons of men; now there is no ſuch opportunity of making the name of the Lord glorious in the grave; and therefore thou ſhouldſt rather deſire to know thy work and to doe thy work before thou goeſt hence.
Secondly, If it be ſo that thou haſt no evidence of Gods love, not any knowledge of it for the preſent, yet thou art not without all hope; why then, what a folly is it to deſire to be out of this world, that thou mayeſt know thy ſtate. Surely thou goeſt out of thy way, that is not Gods way to come to the knowledge of what God hath purpoſed concerning thee, thy way is to give all diligence while here, not to deſire to go into another world to know what it is; but it is thy duty to give all diligence before thou goeſt, to make thy calling and election ſure, to wait upon God with all thy might.
Thirdly, If it be ſo that thou haſt no hope, but thou diſpareſt concerning the love of God; Oh I ſhall never attaine to the knowledg of Gods love; why then it is deſpairing madneſs, it is beaſtly and unreaſonable madneſſe in thee to haſten thy end, to deſire to remove out of this world before the Lords time, that ſo thou mayeſt know thy worſt, I ſay, that is madneſſe and folly, for ſo long as thou art in the Land of the living, thou art in a ſtate of poſſibility; no poor ſinners how vile ſoever, but while in the Land of the Living, they are in a ſtate of poſſibility, for as I ſaid before, ſo againe, that even reaſon and a mans conſcience will tell him, that it is not poſſible that he ſhould know that the Lord hath rejected him; and therefore for any man to ſay it is impoſſible that he ſhould be ſaved, and have no hope, that man lyes againſt conſcience and againſt truth, to conclude that which the Lord hath not revealed; and therefore while in the ſtate of life, you are in a ſtate of poſſibility, and oh! what madneſſe is it for a man to put himſelf into ſuch a ſtate where there is no hope, no poſſibility?
Fifthly,5. Temptation. There is another temptation concerning our own election, which is this; If God hath decreed all things, his purpoſe muſt ſtand, why then his purpoſe cannot be reſiſted, God hath purpoſed whatever falls out in the world, he hath decreed it; and therefore we cannot withſtand it, if we doe ſin againſt God we cannot helpe it, God hath purpoſed it, he hath purpoſed all things: and therefore why doth God find fault, why doth God puniſh the ſons of men, we cannot helpe our ſinning againſt God. That cavill is raiſed in Rom. 9. 19. Why doth he yet find fault? for who hath reſiſted his will?
I anſwer, Gods decre doth not neceſſitate any man, doth not compell the will; no, when he decrees to ſave his people and beſtow faith upon them, he doth not compell the will, but ſweetly inclines the heart. And ſo God doth not compell the will of men to ſin, Gods decree is not the product of mans ſinning; it is true, God ſuffers it ſo to be, but mans will it is voluntary in the commiſſion of ſin, and it is that which he chuſeth, that which he delights in and loves; and this is the condemnation, Gods decree is not the cauſe of mans ſinning, no, mans own perverſe will is the cauſe of all ſinning. And therefore let no man ſay, he is tempted of God, for no charge no blame can be laid upon God. It is true, Gods ſecret abſolute will cannot be reſiſted; but Gods revealed will (which is mans rule) may be reſiſted, and is reſiſted, and that ſhall be their condemnation. Gods ſecret will is not knowne, but it is evident men may reſiſt Gods revealed will. Ye ſtiffe necked and uncircumciſed in heart, and eares, ye doe alwayes reſiſt the Holy Ghoſt; as your Fathers did, ſo doe ye, Acts 7. 51. So that the Spirit may be reſiſted, and Gods will may be reſiſted, that will which is our rule may be reſiſted, and is reſiſted, and that freely and voluntarily by mens own will, and they are not ordained to it by any of Gods decrees: And therefore ceaſe to lay the blame on God, for man ſhall one day ſee that his ſin is his own, and his condemnation his own.
Sixthly,6. Temptatiod. There is another temptation that may ariſe from Gods decree, and it is a temptation to this hour. A man may thus reaſon, if God hath decreed that I ſhall be ſaved, then I ſhall be ſaved, I ſhall be ſaved without my ſtriving, what need I make ſuch a ſtir; if God hath decreed that I ſhall be ſaved, then I ſhall be ſaved though I goe on in ſin, Gods decree and purpoſe cannot be hindred; and therefore if I be choſen to life and ſalvation, I ſhall be ſaved without my own ſtriving, without taking paines, and I ſhall be ſaved whatever I doe.
This is a deſperate temptation, and I ſhall ſpeake ſomething to it. Thou ſayeſt if God hath decreed thy ſalvation then thou ſhalt be ſaved and muſt be ſaved without thy pains, though thou takeſt no paines to look after Chriſt, and believe and repent as others doe.
To this I anſwer: Firſt, though God hath purpoſed thy ſalvation, and though thou beeſt in the number of his choſen, yet without thy ſtriving and wai…ing upon God in his own way, thou canſt not attain to the knowledge and comfort of it; and is this nothing for a man to goe all his dayes (though he be choſen) without the knowledge of Gods love, and goe under fears, and be in bondage all his dayes? is this nothing, though choſen, ſo long as thou fitteſt ſtill thou canſt not know it, and ſo not have the comfort of it? But,
Secondly, God hath joyned the meanes and the end together, know that; ſo that one cannot be without the other. Thou ſayeſt if thou beeſt elected then thou ſhalt be ſaved, thou concludeſt concerning the end; and I ſay, if thou beeſt elected then thou ſhalt certainly be brought to beleeve in Chriſt and become a new creature. The meanes it is purpoſed by God as well as the end, God hath decreed to bring his people to life and ſalvation this way, by believing; in the way of faith, and in the way of repentance, and in the way of holineſſe, you ſhall be ſaved; and truly it is as impoſſible for them to goe without faith, to be in an unrenewed condition all their dayes, as it is impoſſible for thoſe to be ſaved that are not elected; yea I may ſay notwithſtanding Gods decree, notwithſtanding Gods election, yet if thou doſt not beleeve in Chriſt, and be not a new creature thou canſt not be ſaved, if thou doſt not get faith and holineſſe thou canſt not be ſaved. The Apoſtle he reaſons ſo in Acts 27. God tells the Apoſtle there, that the lives of them all ſhould be ſaved, and at verſ. 30. 31. When the Ship-men were about to flee out of the Ship. Paul ſaid to the Centurion and to the ſouldiers, except theſe abide in the Ship ye cannot be ſaved. Becauſe as God purpoſed the end, as that they ſhould be ſaved, ſo he purpoſed that they ſhould be ſaved that way, by ſtaying in the Ship. And ſo notwithſtanding Gods decree, if thou getteſt not faith in Chriſt, and beeſt not a new creature, thou canſt not be ſaved.
And to that which thou ſayeſt, it is not of him that willeth nor runneth, but God that ſheweth mercy; and therefore why ſhould I ſtrive for life and ſalvation?
I deny that, that God will ſave thee without thy ſtriving: It is true, it is not for thy faith and repentance that God will ſave, but without theſe God will not ſave; this is the way by which God ſaves. You would think he were an unreaſonable man that ſhould argue thus, God hath decreed how long I ſhall live, whether twenty, thirty, forty, or ſixty yeares, the period is appointed by God, and therefore it matters not that I eate. Now if God hath appointed a man ſhould live ſo long, he hath alſo appointed that you ſhould uſe the meanes. Hezekiah he knew how long he ſhould live, I will add unto thy dayes fifteen yeares, 2 Kings 20. 6. It had been ſtrange reaſoning for Hezekiah to ſay, I will neither eate nor drink for Gods purpoſe muſt ſtand; as God hath purpoſed the end, ſo he purpoſed the means; ſo that the means and the end are joyned together.
But thou reaſoneſt further; that if God doth decree that I ſhall be ſaved, why then I ſhall be ſaved though I goe on in a way of ſin.
Firſt of all, here is a groſſe miſtake of Gods decree; God doth not decree to ſave any man whatever he doth, though he all his dayes goe on to deſtroy himſelfe; God never made ſuch a decree, no, Gods decree is to ſave men from ſin as well as from wrath. If God decrees to ſave any man from wrath, he decrees to ſave that man from ſin: As it is impoſſible that that man ſhould goe to hell that God decrees to ſave, ſo it is impoſſible that that man ſhould wallow in ſin.
And oh what great ingratitude? to ſay, though I goe on in ſin I ſhall be ſaved, if God hath decreed it. Oh great ingratitude! As if a child ſhould ſay, my father hath entailed a great eſtate upon me, and I cannot goe without it though I doe all that I can againſt him; oh! is this the part of a child? ſure of a baſtard and not a child! oh horrible ingratitude!
Nay, let me ſay there is madneſſe in it; there is this madneſſe, as if a man ſhould ſay, God hath purpoſed how long I ſhall live, and it matters not though I ſtab my ſelfe, and though I run into the Sea, I ſhall live ſo long as God hath purpoſed; oh! ſuch deſperate madneſſe is in many men when they reaſon about Gods decree.
The ſeventh and laſt temptation, is a temptation of deſpaire,7. Temptation. which ſome of Gods people may be exerciſed withall; and thus they may reaſon, if the Lord hath not purpoſed my ſalvation, if he hath not decreed my ſalvation, them I cannot be ſaved whatever I doe, though I take never ſo much paines, and ſtrive never ſo much; though I ſeek faith and repentance, yea though I doe believe, and though I doe repent, yet if God hath not decreed my ſalvation I cannot be ſaved.
To this I anſwer; that Gods decree and purpoſe ſhall never infringe the truth of any promiſes that he hath made; now he hath made a promiſe, that whoſoever believe in Chriſt ſhall be ſaved: Now Gods decree ſhall not infringe the truth of this promiſe; and there is no man upon earth that ſhall believe in the name of Jeſus Chriſt, but he may claime life and ſalvation upon Gods promiſe, and it ſhall be made out to him.
And let me ſay further, that thou doſt not take the right courſe to begin at Gods decree: Oh! this is a diſcouragement, this will keep thee off from the uſe of the meanes; if I be not elected I cannot be ſaved, thou takeſt the wrong courſe to begin at they election, who taught thee this way? God never taught thee ſo; it is from Sathan who endeavours to puſſell thee in thy way. Though there be ſuch an election, and the Saints have much comfort when they doe know their election, yet you muſt not begin with election, but know that you muſt walk by Gods revealed will, and look to Gods revealed will; if thou art called to faith and to believe, thou art not amongſt the loſt ones, and art called to life and ſalvation; and therefore look to the revealed will of God, ſo long as a man is in the ſtate of unbeleefe it is not poſſible that he ſhould know what God hath decreed concerning him. Therefore doe not begin at election; this is for a man to covet to ſet his foot upon the higheſt ſtep of the Ladder before he ſets it upon loweſt. When a man is in his youth he doth not know whether God hath purpoſed old age for him, and becauſe he does not know it, he is not diſcouraged from the uſe of the meanes; and ſo I ſay, in a ſtate of unbeleefe thou canſt not know that God hath loved thee, but this ſhould not diſcourage thee to waite upon God in the uſe of the meanes, giving up thy ſelfe to his revealed will, which commands thee, and all the Sons of men, to beleeve in Chriſt. And as I ſaid, ſo I ſay againe, that there is no man that ever beleeved in Jeſus Chriſt but he was ſaved; and therefore it is madneſſe and folly for a man to ſay, though I beleeve in Chriſt, I ſhall not be ſaved if God hath not purpoſed it, I tell you there is none that ever did beleeve in Chriſt but was ſaved, and any that doe beleeve to the end of the world, may goe to God and challenge him upon his word: Nay, I may ſay, if Judas had beleeved and repented and turned to the Lord, Judas had been ſaved.
Queſtion. But you will ſay, If I be not elected, I cannot believe, it is in vaine for me to take pains; if the Lord hath not purpoſed to give me faith, I ſhall never be able to work it in my own heart, and therefore in vaine for me to temper with my own heart.
I Anſwer. That thou doſt not know that God hath not purpoſed to give thee faith, and therefore thou art bound to wait upon the Lord in the uſe of the means. And that thou haſt not faith, do not lay it upon God, though it be true; Faith is his gift, yet God doth hinder no man from believing, God layes no Blocks in any man's way: Nay, there is a great deal that God doth to bring men unto Faith, what means doth God uſe? What workings are there? What ſtrivings of the Spirit? What Invitations? What Exhortations? the Word of the Lord is full of them.
And let me ſay further, that if the Lord hath given thee a heart in good earneſt to deſire the gift of faith, the Lord will certainly give it out to thee; I ſay, if the Lord hath ſet a man's Heart and Will to the Lord, that a man doth from the heart deſire Chriſt, that great gift of God, the Lord will certainly give the gift of Faith; If thou kneweſt the gift of God, and did ask of him, he would have given thee living water: John 4. 10. If there had been a Will in thee to have deſired it, he would have given thee Water of Life; But if there be not a Will in man to have Faith; Nay, the heart of man doth ſecretly oppoſe it; why, then let not man lay the fault upon God; But if the Lord hath given a Will, and a man's Will be not againſt the Lord, then there is a beginning of God's work, and the Lord will certainly give out the gift of Faith, and Chriſt, to a poor Soul, that ſhall be found waiting upon him.
And thus you have ſeen the ſeveral Temptations that may ariſe from the Doctrine of Election.
Now followeth ſomthing by way of Anſwer and Direction, for the preventing and ſilencing of all Temptations of this Nature.