spiritually, and savingly good, it must needs fall short of receiving, loving and delighting in them. The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned.' 1 Co. ii. 14. Now I say, if the natural man at best (for the elect before conversion are no more, if quite so much) cannot do this, how shall they attain thereto, being now not only corrupted and infected, but depraved, bewitched and dead; swallowed up of unbelief, ignorance, confusion, hardness of heart, hatred of God, and the like? When a thorn by nature beareth grapes, and a thistle beareth figs, then may this thing be. Mat. vii. 16-18. To lay hold of and receive the gospel by a true and saving faith, it is an act of the soul as made a new creature, which is the workmanship of God: 'Now he that hath wrought us for the self-same thing is God.' 2 Co. v. 5. For a corrupt tree cannot bring forth good fruit.' Lu. vi. 43-45. Can the Ethiopian change his skin?'

Je. xiii. 23.

But yet the cause of this impossibility.

1. Lieth not in reprobation, the elect themselves being as much unable to receive it as the other. 2. Neither is it because the reprobate is excluded in the tender, for that is universal.

3. Neither is it because there wanteth arguments in the tenders of the gospel, for there is not only plenty, but such as be persuasive, clear, and full of rationality.

merits of Christ, as also from the freeness and fullness of the promise? What unreasonable thing doth the gospel bid thee credit? Or what falsehood doth it command thee to receive for truth? Indeed in many points the gospel is above reason, but yet in never a one against it; especially in those things wherein it beginneth with the sinner, in order to eternal life.

2. Again, touching its persuasions to provoke to faith: With how many signs and wonders, miracles and mighty deeds, hath it been once and again confirmed, and that to this very end? He. i. 1-3. 1 Co. xiv. 22. With how many oaths, declarations, attestations, and proclamations, is it avouched, confirmed, and established? He. vi. 17, 18. Ac. xiii. 32. Je. iii. 12. Ga. iii. 15. And why should not credence be given to that gospel that is confirmed by blood, the blood of the Son of God himself? Yea, that gospel that did never yet fail any that in truth hath cast themselves upon it, since the foundation of the world. He. ix. 16—18. and xii. 1-3.

3. Again, as there is rationality enough, and persuasions sufficient, so there is also argument most prevalent to persuade to continue therein, and that to heartily, cheerfully, and unfeignedly, unto the end: did not, as I have said, blindness, madness, deadness, and wilful rebellion, carry them away in the vanity of their minds, and overcome them. Ep. iv. 17-19.

5. Wherefore it is, because indeed they are by sin dead, captivated, mad, self-opposers, blind, alienated in their minds, and haters of the Lord. Behold the ruins that sin hath made!

Wherefore whoever receiveth the grace that is tendered in the gospel, they must be quickened by the power of God, their eyes must be opened, their understandings illuminated, their ears unstopped, their hearts circumcised, their wills also rectified, and the Son of God revealed in them. Yet as I said, not because there wanteth argument in these tenders, but because men are dead, and blind, and cannot hear the word. Why do ye not understand my speech (saith Christ): Even because ye cannot hear my word.' Jn. viii. 43. Ac. ix. 15; xxvi. 9, 10. Ps.

cx. 3. Ga. i. 15. Mat. xi. 27.

For otherwise, as I said but now, there is, 1. Rationality enough in the tenders of the gospel. 2. Persuasions of weight enough to provoke to faith. And, 3. Arguments enough to persuade to continue therein.

1. Is it not reasonable that man should believe God in the proffer of the gospel and life by it? Is there not reason, I say, both from the truth and faithfulness of God, from the sufficiency of the

the state of the damned is, and also, that in a moment their condition is like to be the same, would they not cleave to the gospel and live?

(2.) The enjoyment of God, and Christ, and saints, and angels, being the sweetest; the pleasures of heaven the most comfortable, and to live always in the greatest height of light, life, joy, and gladness imaginable, one would think were enough to persuade the very damned now in hell.

There is no man then perisheth for want of sufficient reason in the tenders of the gospel, nor any for want of persuasions to faith; nor yet because there wanteth arguments to provoke to continue therein. But the truth is, the gospel in this hath to do with unreasonable creatures; with such as will not believe it, and that because it is truth: And because I tell you the truth, (saith Christ,) therefore ye believe me not.' Ju. viii. 45.

Quest. Well, but if this in truth be thus, how then comes it to pass that some receive it and live for ever? For you have said before, that the elect are as dead as the reprobate, and full as unable as they, as men, to close with these tenders, and live.

Answ. Doubtless this is true, and were the elect left to themselves, they, through the wickedness of their heart, would perish as do others. Neither

works, Ep. i. 4-6. not if a man will create himself thereto. 1 Pe. i. 2. Ep. ii. 10.

What shall we say then? Is the fault in God, if any perish? Doubtless no; nor yet in his act of eternal reprobation neither: it is grace that saveth the elect, but sin that damns the rest: it is superabundant grace that causeth the elect to close with the tenders of life, and live; and it is the aboundings of sin that holds off the reprobate from the rational, necessary, and absolute tenders, of grace. To conclude then; the gospel calleth for credence as a condition, and that both from the elect and reprobate; but because nono of them both, as dead in sin, will close therewith, and live; therefore grace, by virtue of electing love, puts forth itself to work and do for some beyond reason; and justice cuts off others, for slighting so good, so gracious, and necessary a means of salvation, so full both of kindness, mercy and reason.

CHAP. XI.

Seeing [that] it is not possible that the reprobate should receive this grace and live, and also seeing [that] this is infallibly foreseen of God; and again, seeing God hath fore-determined to suffer it so to be; Why doth he yet will and command that the gospel, and so grace in the general tenders thereof, should be proffered unto them?

Why then is the gospel offered them? Well, that there is such a thing as eternal reprobation, I have shewed you; also what this eternal reprobation is, I have opened unto you: and shall now shew you also, that though these reprobates will infallibly perish, which God not only foresaw, but fore-determined to suffer them most assuredly so to do; yet there is reason, great reason, why the gospel, and so the grace of God thereby, should be tendered, and that in general terms, to them as well as others.

author, contriver, nor means of man's sin and misery.

Again, God may infallibly foresee that this reprobate, when he hath sinned, will be an unreasonable opposer of his own salvation; and may also determine to suffer him to sin, and be thus unreasonable to the end, yet be gracious, yea very gracious, if he offer him life, and that only upon reasonable terms, which yet he denieth to close with. Is. i. 18. lv. 12.

The reasons are,

1. Because not God, but sin, hath made him unreasonable; without which, reasonable terms had done his work for him: for reasonable terms are the most equal and righteous terms that can be propounded between parties at difference; yea the terms that most suiteth and agreeth with a reasonable creature, such as man; nay, reasonable terms are, for terms, the most apt to work with that man whose reason is brought into and held captive by very sense itself. Eze. xviii.; xxxiii.

of mercy, as those that are inseparable to the 2. God goeth yet further, he addeth promises. terms he offereth, even to pour forth his Spirit unto them; Turn at my reproof, and behold I will pour forth of my Spirit unto you, and incline your ear; come unto me, hear and your soul shall

live.' Pr. i. 23-27.

Now then to the question itself, to wit, that seeing it is impossible the reprobate should be saved; seeing also this is infallibly foreseen of God, and seeing also that God hath beforehand determined to suffer it so to be; yet I shall shew you it is requisite, yea very requisite, that he should both will and command that the gospel, and so grace in the general tenders thereof should be proffered unto them.

FIRST REASON.-And that first, to shew that this reprobation doth not in itself make any man absolutely incapable of salvation: for if God had intended that by the act of reprobation, the persons therein concerned should also by that only act have

2. That the fore-knowledge of God that the reprobate would perish makes no man a sinner.

3. That God's infallibly determining upon the damnation of him that perisheth, makes no man a sinner.

4. God's patience and long-suffering, and forbearance, until the reprobate fits himself for eternal destruction, makes no man a sinner.

So then, God may reprobate, may suffer the reprobate to sin, may fore-determine his infallible damnation, through the pre-consideration of him in sin, and may also forbear to work that effectual work in his soul that would infallibly bring him out of this condition, and yet neither be the au

act must also have tied up all the means from them, that tendeth to that end; or at least have debarred the gospel's being offered to them by God's command, for that intent; otherwise who is there but would have charged the Holy One as guilty of guile, and worthy of blame, for commanding that the gospel of grace and salvation should be offered unto this or that man, whom yet he hath made incapable to receive it, by his act of reprobation. Wherefore this very thing, to wit, that the gospel is yet to be tendered to those eternally reprobated, sheweth that it is not simply the act of God's reprobation, but sin, that incapacitateth the creature of live everlasting. Which sin is no branch of this reprobation, as is evident,

Eze. xxxiii. 11; xviii. 31, 32.

SECOND REASON-God also sheweth by this, that the reprobate do not perish for want of the offers of salvation, though he hath offended God, and that upon most righteous terms; according to what is written, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live.' Turn ye unto me, saith the Lord of Hosts, and I will turn unto you, saith the Lord of Hosts.' Zec. i. 3. So then, here lieth the point between God and the reprobate, I mean the reprobate since he hath sinned, God is willing to save him upon reasonable terms, but not upon terms above reason; but no reasonable terms will [go] down with the reprobate, therefore he must perish for his unreasonableness.

That God is willing to save even those that perish for ever, is apparent, both from the consideration of the goodness of his nature, Ps. cxlv. 9. of man's being his creature, and indeed in a miserable state. Job xiv. 15; iii. 16. But I say, as I have also said already, there is a great difference between his being willing to save them, through their complying with these his reasonable terms, and his being resolved to save them, whether they, as men, will close therewith, or no; so only he saveth the elect themselves, even according to the riches of his grace.' Ep. i. 7. Even according to his riches in glory, by Christ Jesus.' Phi. iv. 19. Working effectually in them, what the gospel, as a condition, calleth for from them. And hence it is that he is said to give faith, Phi. i. 29. yea the most holy faith, for that is the faith of God's elect, to give repentance, Ac. v. 31. to give a new heart, to give his fear, even that fear that may keep them for ever from everlasting ruin; Ep. i. 4. still engaging his mercy and goodness to follow them all the days of their lives, Je. xxxii. 40. Eze. xxxvi. 26, 27. that they may dwell in the house of the Lord for ever, Ps. xxiii. 6. and as another scripture saith, 'Now he that hath wrought us for the selfsame thing, is God.' 2 Co. v. 5. Ro. viii.

26, &c.

But I say, his denying to do thus for every man in the world, cannot properly be said to be because he is not heartily willing they should close with the tenders of the grace held forth in the gospel, and live. Wherefore you must consider that there is a distinction to be put between God's denying grace on reasonable terms, and denying it absolutely; and also that there is a difference between his withholding further grace, and of hindering men from closing with the grace at present offered; also that God may withhold much, when he taketh away nothing; yea, take away much, when once abused, and yet be just and righteous still. Further, God may deny to do this or that absolutely, when

VOL. II.

It is no unrighteousness in God to offer grace unto the world, though but on these terms only, that they are also foreseen by him infallibly to reject; both because to reject it is unreasonable, especially the terms being so reasonable, as to believe the truth and live; and also because it is grace and mercy in God, so much as once to offer means of reconciliation to a sinner, he being the offender; but the Lord, the God offended; they being but dust and ashes, he the heavenly Majesty. If God, when man had broke the law, had yet with all severity kept the world to the utmost condition of it, had he then been unjust? Had he injured man at all? Was not every tittle of the law reasonable, both in the first and second table? How much more then is he merciful and gracious, even in but mentioning terms of reconciliation? especially seeing he is also willing so to condescend, if they will believe his word, and receive the love of the truth. Though the reprobate then doth voluntarily, and against all strength of reason, run himself upon the rocks of eternal misery, and split himself thereon, he perisheth in his own corruption, by rejecting terms of life. 2 Th. ii. 10. 2 Pe. ii. 12, 13. Object. But the reprobate is not now in a capacity to fulfil these reasonable terms.

Ans. But I say, suppose it should be granted, is it because reprobation made him incapable, or sin? Not reprobation, but sin: if sin, then before he quarrel, let him consider the case aright, where, in the result, he will find sin, being consented to by his voluntary mind, hath thus disabled him: and because, I say, it was sin by his voluntary consent that did it, let him quarrel with himself for consenting, so as to make himself incapable to close with reasonable terms; yea, with those terms because reasonable, therefore most suitable, as terms, for him notwithstanding his wickedness. And I say again, forasmuch as those reasonable terms have annexed unto them, as their inseparable companions, such wonderful mercy and grace as indeed there is, let even them that perish, yet justify God; yea cry, His goodness endureth for ever;' though they, through the wretchedness of their hearts, get no benefit by it.

THIRD REASON.-God may will and command that his gospel, and so the grace thereof, be ten dered to those that shall never be saved, (besides what hath been said) to shew to all spectators what an enemy sin, being once embraced, is to the salvation of man. Sin, without the tenders of the grace of the gospel, could never have appeared so exceeding sinful, as by that it both hath and doth: 2 Y