CHAP. I. That there is a Reprobation.

IN my Discourse upon this subject, I shall study as much brevity as Clearness and Edification will allow me; not adding words to make the Volumn swell, but contracting my self with­in the bounds of few Lines, for the profit and commodity of those that shall take the pains to read my Labours. And though I might abundantly multiply Arguments for the evin­cing and vindicating this Conclusion, yet I shal content my self with some few Scripture-Demonstrations: The first of which I shall gather out of the Ninth of the Romans, from that discourse of the Apo­stle's, touching the Children of the Flesh, and the Children of the Pro­mise.

1. At the beginning of this Chapter, we find the Apostle grievously lamenting and bemoaning of the Jews, at the consideration of their mise­rable state: I say the truth in Christ, saith he, and lie not, my Conscience also bearing me witness in the Holy Ghost, that I have great heaviness, and continual sorrow in my heart; for I could wish my self accursed from Christ, for my Brethren, my kinsmen according to the Flesh. Poor hearts, saith he, they [Page 2] will perish; they are a miserable sad and helpless People; their eyes are darkened that they may not see, (a) Rom. 11.10. and their back is bowed down alway: Wherefore? Have they not the means of Grace? Yes verily, and that in goodly measure: First they are Israelites, to whom pertaineth the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the service of God, and the Promises; whose are the Fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever, Amen. What then should be the reason? Why saith he, though they be the Children of Abraham according to the flesh, yet they are the Children of Abra­ham BUT according to the Flesh: For they are not all Israel (in the best sence) that are of Israel; neither because they are the Seed of Abraham, are they Children; but in Isaac shall thy Seed be called. That is, They that are the Children of the Flesh, they are not the Children of God; but the Children of the Promise shall be counted for the Seed. So then, here you see that they that are onely the Children of the Flesh (as the greatest part of Israel were) they are those that are neither counted for the Seed, the Children of Promise, nor the Children of God; but are rejected, and of the Reprobation. This therefore shall at this time serve for the first Scripture-Demonstration.

2. Another Scripture you have in the Eleventh Chapter of this Epi­stle, from these words, (b) Rom. 11.7. The Election have obtained it, and the REST were blinded. These words are shedding words, they fever between men and men; the Election, the Rest; the Chosen, the Left; the Embra­ced, the Refused: The Election have obtained it, and the REST were blin­ded. By Rest here, must needs be understood those not Elect, because set one in opposition to the other; and if not Elect, what then but Re­probate?

3. A third Scripture is that in the Acts of the Apostles, (c) Act. 13.48. Isa. 1.9. & 10.22, 23. Rom. 9.27. And as many as were ordained to eternal Life, believed. And as many; by these words, as by the former, you may see how the holy Ghost distinguisheth or divi­deth between men and men; the Sons, and the Sons of Adam. As many as were ordained to eternal Life, believed: If by many here, we are to un­derstand every individual, then not onely the whole World must at least believe the Gospel, of which we see the most fall short, but they must be ordained to eternal Life; which other Scriptures contradict: for there is the Rest, besides the Elect; the Stubble and Chaff, as well as Wheat: Many therefore must here include but some; for though Israel be as the sand of the Sea, a REMNANT shall be saved.

I might here multiply many other Texts, but in the mouth of two or three Witnesses shall every word be established: Let these therefore [Page 3] for this, suffice to prove that there is a Reprobation. For this I say, Though the Children of the Flesh, the Rest besides the Election, and the like, were not mentioned in the Word; yet seeing there is such a thing as the Children of the Promise, the Seed, the Children of God, and the like, and that too under several other phrases, as Predestinated, Fore­known, Chosen in Christ, and written in the Book of Life, and appoint­ed unto Life, with many others: I say seeing these things are thus ap­parent, it is without doubt, that there is such a thing as a Reprobation also. Rom. 8. Ephes. 1.3, 4. 1 Thes. 5.9.

Nay further, From the very word Election, it followeth unavoidably; for whether you take it as relating to this, of distinguishing between Per­sons as touching the world to come, or with reference to Gods Acts of chusing this or that man to this or that Office, Work, or Employment in this World, it still signifieth such a chusing, as that but some are therein concerned, and that therefore some are thence excluded. Are all the Elect, the Seed, the Saved, the Vessels of Mercy, the Chosen and Peculiar? Are not some (yea the most) the Children of the Flesh, the Rest, the Lost, the Vessels of Wrath, of Dishonour, and the Children of Perdi­tion? Rom. 11.9. 1 Pet. 2.8, 9. Mat. 10.16. 2 Sam. 6.21. Psal. 78.67, 68. John 15.16. 2 Cor. 4.3. Rom. 9.21, 22. John 17.12.

CHAP. II. What REPROBATION is.

HAving thus shewed you that there is such a thing as a Reprobation, I come now to shew you what it is: Which that I may do to your edification, I shall first shew you what this word Reprobation signifieth in the general, as it concerneth Persons temporary and visibly reprobate: Secondly more particular, as it concerneth Persons that are eternally and invisibly reprobate.

First generally, As it concerneth Persons temporary and visibly repro­bate, thus: To be reprobate, is to be disapproved, void of Judgement, and rejected, &c. To be disapproved, that is, when the Word con­demns them, either as touching the Faith or the Holiness of the Gospel; the which they must needs be, that are void of spiritual and heavenly Judgement in the Mysteries of the Kingdom; a manifest token they are rejected. And hence it is that they are said to be reprobate or void of Judgement concerning the Faith; reprobate or void of Judgement tou­ching every good work; having a reprobate mind, to do those things that [Page 4] are not convenient, either as to faith or manners. And hence it is again, that they are also said to be rejected of God, cast away, and the like. 2 Cor. 13.6, 7. 2 Tim. 3.8. Tit. 1.16. Rom. 1.28. Jer. 6.30. 1 Cor. 9.

I call this temporary visible Reprobation, because these appear, and are detected by the Word as such, that are found under the above-named Errors, and so adjudged without the grace of God. Yet it is possible for some of these (however for the present disapproved) thorow the blessed acts and dispensations of Grace, not onely to become visible Saints, but also saved for ever. Who doubts but that he who now by examining him­self, concerning Faith, doth find himself, though under Profession, grace­less, may after that, he seeing his woful state, not onely cry to God for Mercy, but finde Grace, and obtain Mercy to help in time of need? though 'tis true, that for the most part the contrary is fulfilled on them.

But to pass this, and more particularly to touch the eternal invisible Reprobation; which I shall thus hold forth: It is to be passed by in, or left out of, Gods Election; yet so, as considered Upright. In which Position, you have these four things considerable:

• First, The Act of Gods Election.
• Secondly, The Negative of that Act.
• Thirdly, The Persons reached by that Negative. And,
• Fourthly, Their qualification when thus reached by it.

For the first. *This Act of God in Electing, it is a chusing or fore-appointing of some infallibly unto eternal Life, which he also hath deter­mined shall be brought to pass by the means that should be made manifest and efficacious to that very end. Ephes. 1.3, 4, 5. 1 Pet. 1.2.

Secondly, Now the Negative of this Act, is, a passing by, or a leaving of those not concerned in this Act; a leaving of them, I say, without the bounds, and so the saving Priviledges, of this Act: as it followeth by natural consequence, that because a man chuseth but some, therefore he chuseth not all, but leaveth, as the Negative of that Act, all others what­soever. Wherefore, as I said before, those not contained within this blessed Act, are called the Rest besides the Election: The Election hath obtained it, and the REST were blinded.

Thirdly, The Persons then that are contained under the Negative of this Act, they are those (and those onely) that pass through this wicked World without the saving grace of Gods Elect; those, I say, that miss the most holy Faith, which they in time are blest withal, who are fore-ap­pointed unto Glory.

And now for the qualification they were considered under, when this Act of Reprobation laid dold upon them, to wit, They were considered Upright.

[Page 5] This is evident,

First, From this Consideration, That Reprobation is Gods act, even the Negative of his Choosing or Electing; and none of the acts of God make any man a sinner.

Secondly, It is further evident by the similitude that is taken from the carriage of the Potter (d) Rom. 9.21. in his making of his Pots; for by this compa­rison the God of heaven is pleased to shew unto us the nature of his de­termining in the act of Reprobation: Hath not the Potter power over the Clay of the same lump? &c. Consider a little, and you shall see that these three things do necessarily fall in, to compleat the Potters action in eve­ry Pot he makes:

1. A determination in his own mind what Pot to make of this or that piece of Clay; a determination, I say, precedent to the fashion of the Pot: the which is true in the highest degree, in him that is excellent in working; he determines the end, before the beginning is perfected: For this very purpose have I raised thee up. Isa. 41.22. & 46.10. Exod. 9.16.

2. The next thing considerable in the Potter, it is the [so] making of the Pot, even as he determined; a Vessel to Honour, or a Vessel to Disho­nour. There is no confusion or disappointment under the hand of this Eternal God, his work is perfect, and every way doth answer to what he hath determined. Deut. 32.4.

3. Observe again, That whether the Vessel be to honour or to disho­nour, yet the Potter makes it good, sound, and fit for service; his fore-determining to make this a Vessel to dishonour, hath no perswasion at all with him to break or mar the Pot: Which very thing doth well resemble the state of man as under the Act of eternal Reprobation, for God made man upright, Eccles. 7.29.

From these Conclusions then, consider,

1. That the simple act of Reprobation, it is a leaving or passing by, not a cursing of the Creature.

2. Neither doth this act alienate the heart of God from the Repro­bate, nor tie him up from loving, favouring, or blessing of him; no, not from blessing of him with the gift of Christ, of Faith, of Hope, and ma­ny other benefits: It onely denieth them that benefit that will infallibly bring them to eternal Life, and that in despite of all opposition; it on­ly denieth so to bless them as the Elect themselves are blessed. Abra­ham loved all the Children he had by all his Wives, and gave them por­tions also; but his choice Blessing, as the fruit of his chiefest Love, he reserved for Chosen Isaac, Gen. 25.1, 2, 3, 4, 5, 6.

Lastly, The act of Reprobation doth harm to no man, neither means [Page 6] him any; nay, it rather decrees him upright, lets him be made upright, and so be turned into the World.

CHAP. III. Of the Antiquity of REPROBATION.

HAving now proceeded so far as to shew you what Reprobation is, it will not be amiss if in this place I briefly shew you its Antiquity, even when it began its rise; the which you may gather by these follow­ing particulars.

I. Reprobation is before the Person cometh into the World, or hath done good or evil: This is evident by that of Paul to the Romans, (e) Rom. 9.11. Gen. 15.4, 5. & 16.4, 5, 16. & 17.25. & 21.5. For the Children being not yet born, neither having done any good or evil, that the purpose of God, according to Election, might stand, it was said unto Re­beka, The Elder shall serve the Younger. Here you find twain in their Mothers Womb, and both receiving their destiny, not onely before they had done good or evil, but before they were in a capacity to do it, they being yet unborn; their destiny, I say, the one unto, the other not unto the Blessing of Eternal Life; the one Chose, the other Refused; the one Elect, the other Reprobate. The same also might be said of Ishmael and his Brother Isaac, both which did also receive their destiny before they came into the world: for the Promise that this Isaac should be the Heir, it was also before Ishmael was born, though he was elder by fourteen years, or more, then his Brother. And it is yet further evident,

1. Because Election is an Act of Grace; There is a Remnant, accord­ing to the Election of Grace (f) Rom. 11.5.: Which Act of Grace saw no way so fit to discover its purity and independancy, as by fastening on the Object be­fore it came into the World; that being the state in which, at least, no good were done, either to procure good from God, or to eclipse and dar­ken this precious Act of Grace: For though 'tis true, that no good thing that we have done before Conversion, can obtain the Grace of Election; yet the Grace of Election then appeareth most, when it prevents our do­ing good, that we might be loved therefore: wherefore he saith again, That the purpose of God according to Election, might stand, not of Works, but of him that calleth; it was said unto her, The Elder shall serve the Younger.

2. This is most agreeable to the nature of the Promise of giving seed to Abraham; which Promise, as it was made before the Child was con­ceived, [Page 7] so it was fulfilled at the best time, for the discovery of the Act of Grace, that could have been pitched upon: At this time will I come, faith God, and Sarah shall have a Son: Which Promise, because it car­ried in its Bowels the very Grace of Electing Love, therefore it left out Ishmael, with the Children of Keturah; For in Isaac shall thy Seed be called. Rom. 4.16, 17, 18, 19. & 9.9.

3. This was the best and fittest way for the Decrees to receive sound bottom, even for God both to chuse and refuse, before the Creature had done good or evil, and so before they came into the World: That the purpose of God according to Election, might stand, saith he; therefore before the Children were yet born, or had done any good or evil, it was said unto her, &c. Gods Decree would for ever want foundation, should it depend at all upon the goodness and holiness either of Men or Angels; especially if it were to stand upon that good that is wrought before Conversion, yea or after Conversion either: We find by daily experience how hard and difficult it is, for even the holiest in the world, to bear up, and maintain their faith and love to God; yet so hard, as not at all to do it, without continual supplies from Heaven: How then is it possible for any so to carry it before God, as to lay by this his Holiness a foundation for Ele­ction, as to maintain that foundation, and thereby to procure all those Graces that infallibly saveth the Sinner? But now the choice, I say, be­ing a choice of Grace, as is manifest, it being acted before the Crea­tures birth; here Grace hath laid the Corner-Stone, and determined the means to bring the work to perfection. Thus the Foundation of God stan­deth sure, having this Seal, The Lord knoweth who are his (g)2 Tim. 2.18, 19, 20.: that is, who he hath chosen, having excluded Works both good and bad, and foun­ded all in an Unchangable Act of Grace; the Negative whereof, is this harmless Reprobation.

II. But secondly, To step a little backward, and so to make all sure: This Act of Reprobation was before the world began; which therefore must needs confirm that which was said but now, that they were before they were born, both destinated before they had done good or evil. This is manifest by that of Paul to the Ephesians, at the beginning of his Epi­stle; where speaking of Election, whose Negative is Reprobation, he saith, God hath chosen us in Christ, before the Foundation of the World. Nay further, if you please, consider, That as Christ was ordained to suffer before the foundation of the world, and as we that are Elected were cho­sen in him before the foundation of the world; so it was also ordained we should know him, before the foundation of the world; ordained that we should be holy before him in love, before the foundation of the world; and that we in time should be created in him to good works, and ordai­ned [Page 8] before that we should walke in them. Wherefore Reprobation also, it being the Negative of Electing Love; that is, because God Elected but Some, therefore he Left the Rest: these Rest therefore must needs be of as ancient standing under Reprobation, as the Chosen are under Election; both which, it is also evident, was before the world began. Which serveth yet further to prove that Reprobation could not be with respect to this or the other sin, it being onely a leaving them, and that before the world, out of that free Choice which he was pleased to bless the other with. Even as the Clay with which the dishonourable Vessel is made, did not provoke the Potter, for the sake of this or that impedi­ment, therefore to make it so; but the Potter of his own will, of the Clay of the same lump, of the Clay that is full as good as that of which he hath made the Vessel to Honour, did make this and the other a Vessel of Dis­honour, &c. 1 Pet. 1.20, 21. 1 Cor. 2.6, 7. Ephes. 1.3, 4. Ephes. 2.10.

CHAP. IV. Of the Causes of REPROBATION.

HAving thus in a word or two shewed the Antiquity of Reprobation, I now come in this place to shew you the Cause thereof; for doubt­less this must stand a truth, That what ever God doth, there is sufficient ground therefore, whether by us apprehended, or else without our reach.

First then, It is caused from the very Nature of God. There are two things in God, from which, or by the vertue of which, all things have their rise, to wit, the Eternity of God in general, and the eternal Per­fection of every one of his Attributes in particular: for as by the first, he must needs be before all things; so by vertue of the second must all things consist. And as he is before all things, they having consistence by him; so also is he before all states, or their Causes, be they either good or bad, of continuance or otherwise, he being the first without be­ginning, &c. whereas all other things, with their causes, have rise, de­pendance, or toleration of being from him. Col. 1.17.

Hence it follows, that nothing, either Person or Cause, &c. can by any means have a being, but first he knows thereof, allows thereof, and de­crees it shall be so: Who is he that saith, and it cometh to pass, when the Lord commandeth it not? Now then, because that Reprobation, as well as Election, are subordinate to God; his Will also, which is eternally perfect, being most immediately herein concerned; it was impossible that any should be Reprobate, before God had both willed and decreed it [Page 9] should be so. It is not the being of a thing that administers matter of knowledge or fore-sight thereof to God, but the perfection of his Know­ledge, Wisdom and Power, &c. that giveth the thing its being: God did not fore-decree there should be a World, because he foresaw there would be one; but there must be one, because he had before decreed there should be one. The same is true as touching the case in hand: For this very purpose have I raised thee up, that I might shew in thee my power. Lam. 3.37. Exod. 9.16. Rom. 9.17.

Secondly, A second Cause of Eternal Reprobation, Is the exercise of Gods Soveraignty; for if this is true, That there is nothing either visible or invisible, whether in Heaven or Earth, but hath its being from him; then it must most reasonably follow, that he is therefore Sove­raign Lord, &c. and may also according to his own will, as he pleaseth himself, both exercise and manifest the same, being every whit absolute, and can do and may do whatsoever his Soul desireth: and indeed, good reason, for he hath not onely made them all, but for his pleasure they both were and are created. Now the very exercise of this Soveraignty produ­ceth Reprobation: Therefore hath he mercy on whom he will have mercy, and whom he will he hardneth: Hath not the Potter power over the Clay of the same lump? And doth he not make his Pots according to his pleasure? Here therefore the Mercy, Justice, Wisdom and Power of God, take li­berty to do what they will; Saying, My Counsel shall stand, and I will do all my Pleasure. Job 23.13. Dan. 4.35. Rev. 4.11. Rom. 9.18. Isa. 43.13. & 46.11.

Thirdly, Another Cause of Eternal Reprobation, Is the act and work­ing of Distinguishing Love, and Everlasting Grace: God hath univer­sal Love, and particular Love; general Love, and distinguishing Love; and so accordingly doth decree, purpose, and determine: from general Love, the extension of general Grace and Mercy; but from that Love that is distinguishing, peculiar Grace and Mercy: Was not Esau Jacobs Brother? Yet I loved Jacob, saith the Lord. [Yet I loved Jacob;] that is, with a better Love, or a Love that is more distinguishing: As he farther makes appear in his answer to our Father Abraham, when he praid to God for Ishmael: As for Ishmael, saith he, I have heard thee; behold, I have blessed him, and will also make him fruitful: but my Covenant will I establish with Isaac, whom Sarah shall bear unto thee. Touching which words, there are these things observable: Mal. 1.2. Gen. 17.18, 19, &c.

1. That God had better Love for Isaac, than he had for his Brother Ishmael. Yet,

2. Not because Isaac had done more worthy and goodly deeds, for Isaac was yet unborn.

[Page 10] 3. This choice Blessing could not be denied to Ishmael because he had disinherited himself by sin; for this Blessing was intailed to Isaac, before Ishmael had a being also. Rom. 4.16, 17, 18, 19. Gen. 15.4, 5. Gen. 16.

4. These things therefore must needs fall out through the working of distinguishing Love and Mercy, which had so cast the business, that the purpose of God according to Election might stand.

Further, Should not God decree to shew distinguishing Love and Mercy, as well as that which is general and common, he must not dis­cover his best Love at all to the Sons of Men. Again, If he should re­veal and extend his best Love to all the World in general, then there would not be such a thing as Love that doth distinguish; for distinguish­ing Love appeareth in separating between Isaac and Ishmael, Jacob and Esau, the many called, and the few chosen. Thus by vertue of distin­guishing Love, some must be Reprobate: For distinguishing Love must leave some, both of the Angels in Heaven, and the Inhabitants of the Earth; wherefore the Decree also that doth establish it, must needs leave some.

Fourthly, Another Cause of Reprobation, Is Gods willingness to shew his wrath, and to make his power known. This is one of those Arguments that the holy Apostle setteth against the most knotty and strong Objection that ever was framed against the Doctrine of Eternal Reprobation: Thou wilt say then (saith he) Why doth he yet find fault? for if it be his will that some should be rejected, hardned, and perish, why then is he offended that any sin against him; for who hath resisted his will? Hold, saith the Apostle; stay a little here; first remember this, Is it meet to say unto God, what doest thou? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the Potter power over the Clay of the same lump, &c. Besides, when you have thought your worst, to wit, that the effects of Reprobation must needs be consummate in the eternal perdition of the Creature; yet again consider, What if God be wil­ling to shew his Wrath, as well as Grace and Mercy? And what if he, that he may so do, exclude some from having share in that Grace that would infallibly, against all resistance, bring us safe unto eternal Life? What then? Is he therefore the Author of your perishing, or his eternal Repro­bation either? Do you not know that he may refuse to Elect who he will, without abusing of them? Also that he may deny to give them that Grace that would preserve them from sin, without being guilty of their Damna­tion? May he not, to shew his wrath, suffer with much long-suffering all that are the Vessels of Wrath, by their own voluntary will, to fit themselves for wrath and for destruction? Yea, might he not even in the act of Re­probation, conclude also to suffer them thus left, to fall from the state he [Page 11] left them in, that is, as they were considered upright; and when fallen, to binde them fast in Chains of Darkness, unto the Judgement of the great day, but he must needs be charged foolishly? You shall see in that day what a Harmony and what a Glory there will be found in all Gods Judgements in the overthrow of the Sinner; also how clear the Lord will shew himself of having any working hand in that which causeth eter­nal ruine; notwithstanding he hath reprobated such, doth suffer them to sin, and that too that he might shew his wrath on the vessels of his wrath; the which I also after this next Chapter, shall further clear up to you. As the Lord knows how to deliver the godly out of temptation, without approving of their miscarriages; so he also knoweth how to reserve the ungodly unto the day of Judgement to be punished, yet never to deserve the least of blame for his so reserving of them: though none herein can see his way, for he alone knows how to do it. Rom. 9.19. 2 Pet. 2.9.

CHAP. V. Of the Unchangableness of Eternal Reprobation?

MAny Opinions have passed through the hearts of the Sons of men concerning Reprobation; most of them endeavouring so to hold it forth, as therewith they might, if not heal their Conscience slightly, yet maintain their own Opinion, in their Judgement, of other things; still wringing, now the Word this way, and anon again that, for their pur­pose: also framing within their Soul such an imagination of God and his acts in Eternity, as would suit with such Opinions, and so present all to the world. And the rather they have with greatest labour strained un­weariedly at this above many other Truths, because of the grim and dreadful face it carrieth in most mens apprehensions. But none of these things, however they may please the Creature, can by any means in any measure, either cause God to undo, unsay, or undetermine what he hath concerning this decreed and established.

First, Because they suit not with his nature, especially in these Foun­dation-acts: The Foundation of God standeth sure, even touching Repro­bation, that the purpose of God according to Election might stand. I know (saith Solomon) that whatsoever the Lord doth, it abideth for ever; no­thing can be put unto it, nor anything taken from it, &c. Hath he said it, and shall he not do it? Hath he spoken, and shall he not bring it to pass? His De­crees are composed according to his eternal Wisdom, established upon his unchangable Will, governed by his Knowledge, Prudence, Power, [Page 12] Justice, and Mercy, and are brought to conclusion (on his part) in per­fect holiness, through the abiding of his most blessed Truth and Faith­fulness: He is a Rock, his way is perfect, for all his works are Judgement: A God of Truth, and without iniquity, just and right is he. 2 Tim. 2.18, 19. Rom. 9.11. Eccles. 3.14. Numb. 23.19. Deut. 32.4.

Secondly, This Decree is made sure by the number, measure, and bounds of Election; for Election and Reprobation do inclose all rea­sonable Creatures; that is, either the one or the other; Election, those that are set apart for Glory; and Reprobation, those left out of this Choice.

Now as touching the Elect, they are by this Decree confined to that limited number of Persons that must amount to the compleat making up the fulness of the mystical Body of Christ; yea so confined by this eter­nal purpose, that nothing can be diminished from or added thereunto: and hence it is that they are called his Body and Members in particular, the fulness of him that fills all in all, and the measure of the stature of the fulness of Christ; which Body, considering him as the Head thereof, in conclusion maketh up one perfect man, and holy Temple for the Lord: these are called, Christs Substance, Inheritance and Lot; and are said to be booked, marked, and sealed with Gods most excellent knowledge, appro­bation and liking. As Christ said to his Father, Thine eyes did see my Substance, yet being imperfect, and in thy Book are all my Members written, which in continuance were finished, when yet there was none of them. This being thus, I say, it is in the first place impossible that any of those Mem­bers should miscarry, for who shall lay any thing to the charge of Gods Elect? and because they are as to number every way sufficient, being his Body, and so by their compleating to be made a perfect man: therefore all others are rejected, that the purpose of God according to Election might stand. Besides, it would not onely argue weakness in the Decree, but monstrous­ness in the Body, if after this, any appointed should miscarry, or any be­sides them be added to them. Ephes. 1.22, 23. & 4.11, 12, 13. Psal. 16. 2 Tim. 2.18, 19. Psal. 139.16. Mat. 24.24. Rom. 8.33. Rom. 9.11.

Thirdly, Nay further, that all may see how punctual, exact, and to a tittle this Decree of Election is, God hath not onely as to number and quantity confined the persons, but also determined and measured, and that before the World, the number of the Gifts and Graces that are to be bestowed on these Members in general; and also what Graces and Gifts to be bestowed on this or that Member in particular: He hath bles­sed us with all spiritual Blessings in Christ, according as he hath chosen us in him before the foundation of the World; and bestoweth them in time upon us, according to the eternal purpose which he purposed in Christ Jesus our Lord. [Page 13] He hath given to the Eye, the Grace that belongeth to the Eye; and to the hand that which he also hath appointed for it: And so to every other Member of the Body Elect, he doth deal out to them their determined measure of Grace and Gifts most fit for their Place and Office. Thus is the Decree established, both of the Saved, and also the Non-Elect. Ephes. 1.3, 4. & 3.7, 8, 9, 10, 11. Rom. 12.3. Ephes. 4.16. Col. 2.19. Ephes. 4.12, 13.

Fourthly, But again, Another thing that doth establish this Decree of Eternal Reprobation, Is the weakness that Sin in the Fall, and since, hath brought all Reprobates into: For though it be most true, that Sin is no Cause of eternal Reprobation; yet seeing Sin hath seized on the Re­probate, it cannot be but thereby the Decree must needs be the faster fixed. If the King, for this or the other weighty Reason, doth decree not to give this or that man (who yet did never offend him) a place in his Privy Chamber; if this man after this shall be infected with the Plague, this rather fastens then losens the Kings Decree. As the Angels that were left out of Gods Election, by reason of the sin they committed after, are so far off from being by that received into Gods Decree, that they are therefore bound for it in Chains of everlasting Darkness, to the Judg­ment of the Great Day.

CHAP. VI. Whether to be Reprobated, be the same with being appointed before-hand unto eternal Condemnation? If not, how do they differ? Also whether Reprobation be the cause of Con­demnation?

IT hath been the custom of ignorant men much to quarrel at eternal Reprobation, concluding (for want of knowledge in the Mystery of Gods Will) that if he reprobate any from Eternity, he had as good have said, I will make this man to damn him; I will decree this man, without any consideration, to the everlasting Pains of Hell. When in very deed, for God to reprobate, and to appoint before-hand to eternal Con­demnation, are two distinct things, properly relating to two distinct Attributes, arising from two distinct Causes.

First, They are two distinct things: Reprobation, a simple leaving of the Creature out of the bounds of Gods Election; but to appoint to Condemnation, is to bind them over to everlasting punishment. Now [Page 14] there is a great difference between my refusing to make of such a Tree a Pillar in my House, and of condemning it unto the fire to be burned.

Secondly, As to the Attributes; Reprobation respects Gods Sove­raignty; but to appoint to Condemnation, his Justice. Rom. 9.18. Gen. 18.25.

Thirdly, As to the Causes; Soveraignty being according to the Will of God, but Justice according to the Sin of Man. For God, though he be the onely Sovereign Lord, and that to the height of perfection; yet he appointeth no man to the pains of everlasting fire, meerly from Sove­raignty, but by the Rule of Justice: God damneth not the man because he is a man, but a Sinner; and fore-appoints him to that place and state, by fore-seeing of him wicked. Rom. 1.18, 19. Col. 3.6.

Again, As Reprobation is not the same with fore-appointing to eter­nal Condemnation; so neither is it the Cause thereof.

If it be the Cause, then it must either,

• 1. Leave him infirm. Or,
• 2. Infuse sin into him. Or,
• 3. Take from him something that otherwise would keep him upright.
• 4. Or both license Satan to tempt, and the Reprobate to close in with the temptation. But it doth none of these; therefore it is not the Cause of the Condemnation of the Creature.

That it is not the Cause of Sin, it is evident,

• 1. Because the Elect are as much involved therein, as those that are passed by.
• 2. It leaveth him not infirm; for he is by an after-Act, to wit, of Creation, formed perfectly upright.
• 3. That Reprobation infuseth no sin, appeareth, because it is the Act of God.
• 4. That it taketh nothing (that good is) from him, is also manifest, it being onely a leaving of him.
• 5. And that it is not by this Act that Satan is permitted to tempt, or the Reprobate to sin, is manifest; because as Christ was tempted, so the Elect fall as much into the temptation, at least many of them, as many of those that are Reprobate: Whereas if these things came by Reproba­tion, then the Reprobate would be onely concerned therein. All which will be further handled in these questions yet behind.

Object. From what hath been said, there is concluded this at least, That God hath infallibly determined, and that before the World, the infallible dam­nation of some of his Creatures: for if God hath before the World bound some over to eternal punishment, and that as you say, for sin; then this determina­tion must either be fallible or infallible; not fallible, for then your other posi­tion [Page 15] of the certainty of the number of Gods Elect, is shaken; unless you hold that there may be a number that shall neither go to Heaven nor Hell. Well then, if God hath indeed determined, fore-determined, that some must infallibly perish; doth not this his Determination lay a necessity on the Reprobate to sin, that he may be damned; for, No sin, no damnation; that is your own Argu­ment.

Answ. That God hath ordained † Jude 4. the damnation of some of his Crea­tures, it is evident; but whether this his Determination be positive and absolute, there is the question: For the better understanding whereof, I shall open unto you the variety of Gods Determinations, and their na­ture, as also rise.

The Determinations of God touching the destruction of the Creature, they are either ordinary or extraordinary: Those I count ordinary that were commonly pronounced by the Prophets and Apostles, &c. in their ordinary way of preaching, to the end men might be affected with the love of their own Salvation; now these either bound or loosed but as the condition or qualification was answered by the Creature under Sentence; and no otherwise. 1 Sam. 12.25. Isa. 1.20. Mat. 18.3. Luk. 13.1, 2, 3. Rom. 2.8, 9. Rom. 8.13. Rom. 11.13. 1 Cor. 6.9.

Again, Those extraordinary, though they respect the same conditions, yet they are not grounded immediately upon them, but upon the infal­lible fore-knowledge and fore-sight of God, and are thus distinguished: First the ordinary determination, it stands but at best upon a supposition that the Creature may continue in Sin, and admits of a possibility that it may not; but the extraordinary stands upon an infallible fore-sight that the Creature will continue in sin; wherefore this must needs be positive, and as infallible as God himself.

Again, These two Determinations are also distinguished thus: The ordinary is applicable to the Elect as well as to the Reprobate, but the other to the Reprobate only: It is proper to say even to the Elect them­selves, He that believeth shall be saved, and he that believeth not shall be dam­ned; but not to say to them, These are appointed to UTTER destruction, or that they shall UTTERLY perish in their own Corruptions; or that for them is RESERVED the blackness of darkness FOR EVER. 1 King. 20.42. 2 Pet. 2.12. Jude 13.

So then, though God by these determinations doth not lay some under irrecoverable condemnation, yet by one of them he doth; as is further made out thus:

• 1. God most perfectly fore-seeth the final impenitency of those that so die, from the beginning to the end of the World. Prov. 15.11. Psal. 139.2. Isa. 46.10.
• [Page 16] 2. Now from this infallible fore sight, it is most easie and rational to conclude, and that positively, the infallible overthrow of every such crea­ture. Did I infallibly fore-see that this or that man would cut cut his heart in the morning, I might infallibly determine his death before night.

Object. But still the Question is, Whether God by this his determina­tion doth not lay a necessity on the Creature to sin? For, No Sin, no Condemnation: This is true by your own Assertion.

Answ. No, by no means: For,

• 1. Though it be true, that Sin must of absolute necessity go before the infallible condemnation and overthrow of the Sinner; and that it must also be pre-considered by God; yet it needs not lay a necessity upon him to sin: for let him but alone to do what he will, and the Determination cannot be more infallible then the Sin, which is the cause of its Exe­cution.
• 2. As it needs not, so it doth not; for this positive Determination is not grounded upon what God will effect, but on what the Creature will; and that not thorow the instiga [...]ion of God, but the instigation of the Devil. What? might not I, if I most undoubtedly foresaw that such a Tree in my Garden would onely cumber the ground (notwithstanding reasonable means) might not I, I say, from hence determine (seven years before) to cut it down, and burn it in the fire, but I must, by so determining, ne­cessitate this Tree to be fruitless? The case in hand is the very same. God therefore may most positively determine the infallible damnation of his Creature, and yet not at all necessitate the Creature to sin, that he might be damned.

Object. But how is this similitude pertinent? For God did not onely fore-see sin would be the destruction of the Creature, but let it come into the world, and so destroy the Creature. If you, as you fore-see the fruitlesness of your Tree, should withal see that which makes it so, and that too before it makes it so, and yet let the imp [...]diment come and make it so; are not you now the cause of the unfruitfulness of that Tree which you have before condemned to the sue to be burned? For God might have chose whether he would have let Adam sin, and so sin to have got in­to the world by him.

Answ. Similitudes never answer every way; if they be pertinent to that for which they are intended, 'tis enough; and to that it answereth well, being brought to prove no more but the natural consequence of a true and infallible fore-sight. And now as to what is objected further, As that God might have chose whether Sin should have come into the World by Adam, to the destruction of so many: To that I shall answer, [Page 17]

• 1. That Sin could not have come into the World without Gods per­mission, it is evident, both from the perfection of his fore-sight & power.
• 2. Therefore all the means, motives, and inducements thereunto, must also by him be not onely fore-seen, but permitted.
• 3. Yet so, that God will have the timing, proceeding, bounding and ordering thereof, at his dispose: Surely the wrath of man shall praise thee, and the remainder of wrath shalt thou restrain. 1 Kings 22.20, 21, 22. John 8.20. Luk. 22.51, 52. Psal. 76.10.
• 4. Therefore it must needs come into the world, not without, but by the knowledge of God; not in despite of him, but by his suffering of it.

Object. But how then is he clear from having a hand in the death of him that perisheth?

Answ. Nothing is more sure then that God could have kept Sin out of the world, if it had been his will; and this is also as true, that it never came into the world with his liking and compliance: And for this, you must consider that Sin came into the world by two steps:

• 1. By being offered.
• 2. By prevailing.

Touching the first of these, God without the least injury to any Crea­ture in Heaven or Earth, might not onely suffer it, but so far countenance the same: that is, so far forth as for trial onely: As it is said of Abra­ham; God tempted Abraham to slay his onely Son, and led Christ by the Spi­rit into the Wilderness to be tempted of the Devil. This is done with­out any harm at all; nay, it rather produceth good; for it tends to dis­cover Sincerity, to exercise Faith in, and Love to his Creator; also to put him in mind of the continual need he hath of depending on his God for the continuation of help and strength, and to provoke to Prayers to God, when ever so engaged. Gen. 22.1, 2. Mark 1.12. Luke 4.1 Deut. 8.1, 2, 3. 1 Pet. 1.7, 8. Heb. 5.7. Matth. 26.41.

Object. But God did not onely admit that Sin should be offered for trial, and there to stay; but did suffer it to prevail, and overcome the World.

Answ. Well, this is granted: But yet consider,

• 1. God did neither suffer it, nor yet consent it should, but under this consideration; If Adam, upright Adam, gave way thereto, by forsaking his Command, In the day thou eatest thereof, thou shalt surely die: Which Adam did, not because God did compel him or perswade him to it, but voluntarily of his own mind, contrary to his God's Command: So then, God by suffering sin to break into the World, did it rather in Judgement, as disliking Adam's Act, and as a punishment to man for listening to the Tempter; and as a discovery of his anger at mans disobedience; then [Page 18] to prove that he is guilty of the misery of his Creature. Gen. 2.17. & 3.3.
• 2. Consider also, that when God permitted Sin for trial, it was, when offered first, to them onely who were upright, and had sufficient strength to resist it.
• 3. They were by Gods Command to the contrary, driven to no strait to tempt them to encline to Satan: Of every Tree of the Garden thou mayst freely eat, saith God; onely let this alone.
• 4. As touching the beauty and goodness that was in the Object unto which they were allured; What was it? Was it better then God? Yea, was it better then the Tree of Life? for from that they were not exemp­ted till after they had sinned. Did not God know best what was best to do them good?
• 5. Touching him that perswaded them to do this wicked Act; Was his word more to be valued for truth, more to be ventured on for safety, or more to be honoured for the worthiness of him that spake, then was his that had forbad it? The one being the Devil, with a Lie, and to kill them; the other being God, with his Truth, and to preserve them safe.

Quest. But was not Adam unexpectedly suprized? Had he notice be­fore-hand, and warning of the danger? for God foresaw the business.

Answ. Doubtless God was fair and faithful to his Creature in this thing also; as clearly doth appear from these considerations:

• 1. The very Commandment that God gave him, fore-bespake him well to look about him; and did indeed insinuate that he was likely to be tempted.
• 2. It is yet more evident, because God doth even tell him of the dan­ger; In the day thou eatest thereof, thou shalt surely die.
• 3. Nay God by speaking to him of the very Tree that was to be for­born, telling him also where it stood, that he might the better know it; did in effect expresly say unto him, Adam, If thou be tempted, it will be a­bout that Tree, and the fruit thereof; wherefore if thou findest the Tempter there, then beware thy life.

To conclude then: Though Sin did not come into the World without Gods sufferance, yet it did without his liking: God suffered also Cain to kill his Brother, and Ishmael to mock at Isaac, but he did not like the same. Gen. 4.9, 10, 11. Gal. 4.30.

Secondly, Therefore though God was first in concluding Sin should be offered to the World; yet man was the first that consented to a being overcome thereby.

Thirdly then, Though God did fore-determine that Sin should enter, yet it was not but with respect to certain terms and conditions, which yet was not to be enforced by vertue of the determination, but permitted to [Page 19] be compleated by the voluntary inclination of a perfect and upright man. And in that the determination was most perfectly infallible, it was tho­row the foresight of the undoubted inclination of this good and Upright Person.

Quest. But might not God have kept Adam from inclining, if he would?

Answ. What more certain? But yet consider,

• 1. Adam being now an upright man, he was able to have kept himself, had he but looked to it as he should and might.
• 2. This being so, if God had here stept in, he had either added that which had been needless, and so had not obtained thankfulness; or else had made the strength of Adam useless, yea his own workmanship in so creating him, superfluous; or else by consequence imperfect.
• 3. If he had done so, he had taken Adam from his duty, which was to trust and believe his Maker; he had also made void the end of the Com­mandment, which was to perswade to watchfulness, diligence, sobriety, and contentedness; yea, and by so doing would not onely himself have tempted Adam to transgression, even to lay aside the exercise of that strength that God had already given him; but should have become the Pattern, or the first Father to all loosness, idleness, and neglect of duty. Which would also not onely have been an ill example to Adam to conti­nue to neglect so reasonable and wholsome Duties, but would have been to himself an Argument of defence to retort upon his God, when he had come at another time to reckon with him for his misdemeanors.

Many other weighty Reasons might here be further added for Gods vindication in this particular, but at this time let these suffice.

CHAP. VII. Whether any under eternal Reprobation have just cause to quar­rel with God for not Electing of them?

THat the Answer to this Question may be to edification, recal again what I have before asserted; to wit, That for a man to be left out of Gods Election, and to be made a Sinner, is two things; and again, For a man to be not Elect, and to be condemned to Hell fire, is two things also: Now I say, if non-Election makes no man a Sinner, and if it appoints no man to Condemnation neither, then what ground hath any Reprobate to quarrel with God for not Electing of him? Nay, fur­ther, Reprobation considereth him upright, leaveth him upright, and so [Page 20] turneth him into the World; what wrong doth God do him, though he hath not elected him? What reason hath he that is left in this case to quarrel against his Maker?

If thou say, Because God hath not chosen them, as well as chosen others: I answer, Nay but O man; who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Behold, as the Clay is in the hand of the Potter, so are ye in my hand, O House of Israel, saith the Lord God. So then, if I should say no more but that God is the onely Lord and Creator, and that by his Soveraignty he hath power to dispose of them according to his pleasure, either to chuse or to refuse, according to the counsel of his own Will, who could object against him and be guiltless? He giveth no account of any of his ways, and what his Soul desireth, that doth he. Rom. 9.20, 21. Jer. 18.6. Job 23.13. & 33.13.

Again, God is wiser then man, and therefore can shew a reason for what he acts and does, both when and where at present thou seest none: Shall God the onely wise, be arraigned at the Bar of thy blind Reason, and there be judged and condemned for his Acts done in Eternity? Who hath directed the Spirit of the Lord, or who hath been his Counsellour? Do you not know that he is far more above us, then we are above our Horse or Mule that is without understanding? Great things doth he, that we can­not comprehend; great things and unsearchable, and marvellous things with­out number. Rom. 11.34, 35. Job 5.9. & 37.5.

But I say, Should we take it well if our Beast should call us to account for this and the other righteous Act, and judge us unrighteous, and our Acts ridiculous, and all because it sees no reason for our so doing? Why we are as Beasts before God, Psal. 73.22.

But again, To come yet more close to the point: The Reprobate quar­rels with God, because he hath not elected him; well, but is not God the Master of his own Love? And is not his Will the only Rule of his Mercy? And may he not, without he give offence to thee, lay hold by elect­ing Love and Mercy on whom himself pleaseth? Must thy Reason, nay, thy Lust, be the Ruler, Orderer, and Disposer of his Grace? May I not do what I will with mine own, saith he? Is thine eye evil, because mine is good? Matth. 20.15.

Further, What harm doth God to any Reprobate, by not Electing of him? He was, as hath been said, considered Upright, so formed in the Act of Creation, and so turned into the World: Indeed he was not Elected, but hath that taken any thing from him? No verily, but lea­veth him in good condition: There is good, and better, and best of all; he that is in a good estate (though others through free Grace are in a far [Page 21] better) hath not any cause to murmur either with him that gave him such a place, or at him that is placed above him. In a word, Reprobation maketh no man personally a Sinner, neither doth Election make any man personally Righteous: It is the consenting to sin that makes a man a Sinner, and the imputation of Grace and Righteousness that makes gospelly and personally Just and Holy.

But again, Seeing it is Gods Act to leave some out of the bounds of his Election, it must needs be [therefore] positively good: Is that then which is good in it self, made sin unto thee? God forbid: God doth not evil by leaving this or that man out of his Electing Grace, though he chuse others to Eternal Life, through Jesus Christ our Lord. Wherefore there is not a Reprobate that hath any Cause, and therefore no just Cause, to quarrel with his Maker, for not electing of him.

And that, besides what hath been spoken, if you consider,

• 1. For God to Elect, is an Act of Soveraign Grace; but to pass by, or to refuse so to do, is an Act of Soveraign Power, not of Injustice.
• 2. God might therefore have chose whether he would have Elected any, or so many or few; and also which and where he would.
• 3. Seeing then that all things are at his dispose, he may fasten Elect­ing Mercy where he pleaseth; and other Mercy, if he will, to whom and when he will.
• 4. Seeing also that the least of Mercies are not deserved by the best of Sinners; men, instead of quarreling against the God of Grace, because they have not what they list, should acknowledge they are unworthy of their breath; and also should confess that God may give Mercy where he pleaseth, and that too, both which or what, as also to whom and when he will; and yet be good, and just, and very gracious still: Nay, Job saith, He taketh away, who can hinder him? Or who will say unto him, What doest thou? Job 9.12.

The Will of God is the Rule of all Righteousness, neither knoweth he any other way by which he governeth and ordereth any of his Actions. Whatsoever God doth, it is good because he doth it; whether it be to give Grace, or to detain it; whether in chusing or refusing. The considera­tion of this, made the holy men of old ascribe Righteousness to their Ma­ker, even then when yet they could not see the reason of his Actions: They would rather stand amazed, and wonder at the heights and depths of his unsearchable Judgements, then quarrel at the strange and most obscure of them. Job 34.10, 11, 12. & 30.3. Jer. 12.1. Job 37.23. Rom. 11.33.

God did not intend that all that ever he would do, should be known to every man, no nor yet to the Wise and Prudent: It is as much a duty [Page 22] sometimes to stay our selves and wonder, and to confess our ignorance in many things of God, as 'tis to do other things that are duty without dis­pute. So then, let poor Dust and Ashes forbear to condemn the Lord, because he goeth beyond them; and also they should beware they speak not wickedly for him, though it be, as they think, to justifie his Actions. The Lord is righteous in all his Ways, and holy in all his Works. Mat. 11.25. 1 Cor. 2.8. Job 13.6, 7, 8. Psal. 145.17.

CHAP. VIII. Whether eternal Reprobation in its self, or in its Doctrine, be in very deed an hindrance to any man in seeking the salva­tion of his Soul?

IN my Discourse upon this Question, I must intreat the Reader to mind well what is premised in the beginning of the former Chapter, which is, That Reprobation makes no man a Sinner, appoints no man to Con­demnation, but leaveth him upright after all. So then, though God doth leave the most of men without the bounds of his Election, his so do­ing is neither in it self, nor yet its Doctrine (in very deed) an hindrance to any man in seeking the salvation of his Soul.

I. It hindreth not in its self, as is clear by the ensuing Considerations:

1. That which hindereth him, is the weakness that came upon him by reason of Sin: Now God onely made the Man, but mans listening to Satan made him a Sinner; which is the Cause of all his weakness: This therefore is it that hindereth him, and that also dis-inableth him in seek­ing the salvation of his Soul. Let no men say when he is tempted, I am tempted of God; for God cannot be tempted of evil, neither tempteth he any man. God made man upright, but he hath sought out many inventions. Ezek. 16.30. Jam. 1.10. Eccles. 7.29. Hos. 13.9. & 14.1. Gen. 3.8, 9, 10, 11.

2. It hindereth not in it self, for it taketh not any thing from a man that would help him, might it continue with him; it takes not away the least part of his Strength, Wisdom, Courage, Innocency, or Will to good; all these were lost by the fall, in that day when he died the death. Nay, Reprobation under some consideration did rather establish all these upon the Reprobate; for as it decrees him left, so left upright: Wherefore mans hindrance cometh on him from other means, even by the Fall, † Gen. 3. and not by the simple Act of Eternal Reprobation.

3. As Reprobation hindereth not either of these two ways, so nei­ther [Page 23] is it from this simple Act that Satan is permitted either to tempt them, that they might be tried, or that they might be over-thrown.

1. It is not by this Act that Satan is permitted to tempt them that they might be tried; because then the Son of God himself must be reached by this Reprobation; he being tempted by the Devil as much, if not more then any: Yea, and then must every one of the Elect be under Eternal Reprobation; for they also, and that after their Conversion, are greatly assaulted by him: Many are the troubles of the Righteous, &c. Mat. 4.1, 2. Mark 1.12. Heb. 2.17. & 4.15.

2. Neither is it from the Act of Reprobation that sin hath entred the World, no more then from Election; because those under the Power of Election did not onely fall at first, but do still generally as fouly, before Conversion, as the Reprobate himself. Whereas, if either the Temp­tation, or the Fall, were by vertue of Reprobation, then the Reprobates, and they onely, should have been tempted, and have fallen. The Temp­tation then, and the Fall, doth come from other means, and so the hin­drance of the Reprobate, than from Eternal Reprobation. For the Tem­ptation, the Fall and Hindrance being universal, but the Act of Repro­bation particular, the hindrance must needs come from such a Cause as taketh hold on all men, which indeed is the Fall; the Cause of which, was neither Election nor Reprobation, but mans voluntary listening to the Tempter. Rom. 3.9.

3. It is yet far more evident that Reprobation hindreth no man from seeking the Salvation of his Soul; because notwithstanding all that Re­probation doth, yet God giveth to divers of the Reprobates great incou­ragements thereto; to wit, the Tenders of the Gospel in general, not excluding any; great Light also to understand it, with many a sweet taste of the good Word of God, and the Powers of the World to come; he maketh them sometimes also to be partakers of the holy Ghost, and admitteth many of them into fellowship with his Elect; yea, some of them to be Rulers, Teachers and Governours in his House: All which without doubt both are and ought to be great incouragements even to the Reprobates themselves, to seek the Salvation of their Souls. Mat. 11.28. Rev. 22.17. Heb. 6.4, 5. Mat. 25.1, 2. Act. 1.16, 17.

II. As it hindreth not in its self, so it hindreth not by its Doctrine: For, All that this Doctrine saith, is, That some are left out of Gods Election, as considered upright. Now this Doctrine cannot hinder any man: for,

1. No man still stands upright.

2. Though it saith some are left, yet it points at no man, it nameth no man, it binds all faces in secret: So then, if it hinder, it hindreth all, even the Elect as well as Reprobate; for the Reprobate hath as much [Page 24] ground to judge himself Elect, as the very Elect himself hath, before he be converted, being both alike in a state of Nature and Unbelief, and both alike visibly liable to the Curse, for the breach of the Command­ment. Again, As they are equals here, so also have they ground alike to close in with Christ, and live; even the open, free, and full Invita­tion of the Gospel, and Promise of Life and Salvation, by the Faith of Jesus Christ. Ephes. 2.1, 2. Rom. 3.9. Joh. 3.16. 2 Cor. 5.19, 20, 21, 22, Rev. 21.6. & 22.17.

3. It is evident also by experience, that this Doctrine doth not (in deed) neither can it hinder any (this Doctrine I mean, when both rightly stated, and rightly used:) Because many who have been greatly afflicted about this matter, have yet at last had Comfort; which Comfort, when they have received it, hath been to them as an argument that the thing they feared before, was not because of Reprobation rightly stated; but its Doctrine much abused, was the Cause of their Affliction. And had they had the same Light at first, they received afterwards, their troubles then would soon have fled, as also now they do. Wherefore discouragement comes from want of Light, because they are not skilful in the Word of Righteousness: for had the discouragement at first been true, (which yet it could not be, unless the person knew by name himself under eternal Reprobation, which is indeed impossible) then his Light would have pin­ched him harder; Light would rather have fastened this his fear, then at all have rid him of it. Heb. 5.12, 13, 14.

Indeed the Scripture saith, the Word is to some the savour of Death un­to Death, when to others the savour of Life unto Life: But mark, it is not this Doctrine in particular, if so much as some other, that doth de­stroy the Reprobate: It was Respit at which Pharaoh hardened his heart, and the Grace of God that the Reprobates of old did turn into Lascivious­ness: Yea, Christ the Saviour of the World, is a stumbling-Block unto some, and a Rock of Offence unto others. But yet again, Consider that neither He, nor any of Gods Doctrines, are so simply, and in their own true natural force and drift: for They beget no unbelief, They provoke to no wantonness, neither do They in the least in courage to impenitency; all this comes from that Ignorance and Wickedness that came by the Fall: Wherefore it is by reason of That also, that they stumble, and fall, and grow weak, and are discouraged, and split themselves, either at the Do­ctrine of Reprobation, or at any other Truth of God. Exod. 8.15. Jude 4. 1 Pet. 2.

Lastly, To conclude as I began, There is no man while in this World, that doth certainly know that he is left out of the Electing Love of the great God; neither hath he any word in the whole Bible, to perswade [Page 25] him so to conclude and believe; for the Scriptures hold forth Salvation to the greatest of Sinners: Wherefore though the Act of Reprobation were far more harsh, and its Doctrine also more sharp and severe, yet it cannot properly be said to hinder any. It is a foolish thing in any to be troubled with those things which they have no ground to believe con­cerns themselves; especially when the latitude of their discouragement is touching their own persons onely. The secret things belong unto the Lord our God. Indeed every one of the Words of God ought to put us upon examination, and into a serious inquiry of our present state and condi­tion, and how we now do stand for Eternity; to wit, whether we are ready to meet the Lord, or how it is with us: Yet when search is fully made, and the worst come unto the worst, the party can find himself no more then the chief of Sinners, not excluded from the Grace of God tendred in the Gospel; not from an Invitation, nay a Promise, to be imbraced and blest, if he comes to Jesus Christ. Wherefore he hath no ground to be discouraged by the Doctrine of Reprobation. 1 Tim. 15. Act. 19.19. 2 Chron. 33. Deut. 29.29. Joh. 7.37. & 6.37. Mark 2.17.

CHAP. IX. Whether God would indeed and in truth, that the Gospel, with the Grace thereof, should be tendred to those that yet he hath bound up under eternal Reprobation?

TO this Question I shall Answer,

First, In the Language of our Lord, Go preach the Gospel unto eve­ry Creature: and again, Look unto me, all ye Ends of the Earth, and be ye saved: And whosoever will, let him take the Water of Life freely. And the reason is, because Christ died for all, tasted death for every man; is the Saviour of the World, and the Propitiation for the sins of the whole World. Mark. 16.15. Isa. 45.22. Rev. 22.17. Hebr. 2.9. 2 Cor. 5.15. 1 John 4.14. & 2.1, 2, 3.

Secondly, I gather it from those several censures that even every one goeth under, that doth not receive Christ, when offered in the general Tenders of the Gospel; He that believeth not, shall be damned; He that believeth not, makes God a Lyar, because he believeth not the Record that God hath given of his Son: and, Wo unto thee Capernaum, wo unto thee Coraxin, wo unto thee Bethsaida; with many other sayings: All which words, with [Page 26] many other of the same nature, carry in them a very great argument to this very purpose: For if those that perish in the days of the Gospel, shall have, at least, their damnation heightened, because they have neglected and refused to receive the Gospel, it must needs be that the Gospel was with all faithfulness to be tendred unto them; the which it could not be, unless the death of Christ did extend it self unto them: for the offer of the Gospel cannot, with Gods allowance, be offered any further then the death of Jesus Christ doth go; because if that be taken away, there is indeed no Gospel, nor Grace to be extended. Besides, if by every Creature, and the like, should be meant onely the Elect, then are all the perswasions of the Gospel to no effect at all: for still the Unconverted, who are here condemned for refusing of it, they return it as fast again: I do not know I am Elect, and therefore dare not come to Jesus Christ; for if the Death of Jesus Christ, and so the general Tender of the Gospel, concern the Elect alone; I, not knowing my self to be one of that number, am at a mighty plunge; nor know I whether is the greater sin, to Believe, or to Despair: for I say again, If Christ died onely for the Elect, &c. then, I not knowing my self to be one of that number, dare not believe the Gospel, that holds forth his Blood to save me; nay, I think with safety may not, until I first do know I am Elect of God, and appointed thereunto. Joh. 3.16. Mark 16.16. 1 Joh. 5.8, 9, 10. Matth. 11.21, 22. Heb. 2.3.

Thirdly, God the Father, and Jesus Christ his Son, would have all men whatever, invited by the Gospel to lay hold of Life by Christ, whe­ther Elect or Reprobate: for though it be true, that there is such a thing as Election and Reprobation, yet God by the Tenders of the Gospel in the Ministry of his Word, looks upon men under another Consideration, to wit, as Sinners; and as Sinners invites them to believe, lay hold of, and embrace the same. He saith not to his Ministers, Go preach to the Elect, because they are Elect; and shut out others, because they are not so: But, Go preach the Gospel to Sinners as Sinners; and as they are such, Go bid them come to me and live. And it must needs be so, otherwise the Preacher could neither speak in faith, nor the People hear in faith: first, the Prea­cher could not speak in faith, because he knoweth not the Elect from the Reprobate; nor they again hear in faith, because, as unconverted, they would be always ignorant of that also: So then, the Minister neither knowing whom he should offer Life unto, nor yet the People which of them are to receive it; how could the Word now be preached in faith with power? And how could the People believe and embrace it? But now the Preacher offering mercy in the Gospel to Sinners, as they are Sinners, here is way made for the Word to be spoke in faith, because his Hearers are Sinners; yea, and incouragement also for the People to re­ceive [Page 27] and close therewith, they understanding they are Sinners: Christ Jesus came into the World to save Sinners. Luk. 24.46, 47.

Fourthly, The Gospel must be preached to Sinners as they are Sinners, without distinction of Elector Reprobate; because neither the one not yet the other (as considered under these simple Acts) are fit subjects to embrace the Gospel: for neither the one Act, nor yet the other, doth make either of them Sinners; but the Gospel is to be tender'd to men as they are Sinners, and personally under the curse of God for sin: Where­fore to profer Grace to the Elect because they are Elect, it is to profer Grace and Mercy to them, as not considering them as Sinners. And, I say, to deny it to the Reprobate, because he is not Elected, it is not only a denyal of Grace to them that have no need thereof, but also before oc­casion is given on their part, for such a Dispensation. And I say again, therefore, to offer Christ and Grace to man Elect, as simply so consider­ed, this administers to him no comfort at all, he being here no Sinner; and so engageth not the heart at all to Jesus Christ; for that comes in, and is effected on them as they are Sinners. Yea, to deny the Gospel also to the Reprobate, because he is not Elect, it will not trouble him at all; for saith he, So I am not a Sinner, and so do not need a Saviour. But now, because the Elect have no need of Grace in Christ by the Gospel, but as they are Sinners, nor the Reprobates cause to refuse it as they are Sin­ners; therefore Christ by the Word of the Gospel, is to be profered to both, without considering Elect or Reprobate, even as they are Sinners. The whole have no need of the Physitian, but those that are sick. I came not to call the Righteous, but Sinners to Repentance. 2 Cor. 5.14, 15. Luk. 7.46, 47. Mark 2.17.

Thus you see the Gospel is to be tendred to all in general, as well to the Reprobate as to the Elect, to Sinners as Sinners; and so are they to receive it, and to close with the Tenders thereof.

CHAP. X. Seeing then that the Grace of God in the Gospel, is by that to be profered to Sinners, as Sinners; as well to the Repro­bate as the Elect; Is it possible for those who indeed are not Elect, to receive it, and be saved?

TO this Question I shall answer several things: But first I shall shew you what that Grace is, that is tendred in the Gospel; and second­ly, what it is to receive it and be saved.

[Page 28] First then, The Grace that is offered to Sinners as Sinners, without respect to this or that Person, it is a sufficiency of Righteousness, par­doning Grace, and Life, laid up in the Person of Christ, held forth in the Exhortation and Word of the Gospel, and promised to be theirs that receive it; yea, I say, in so universal a Tender, that not one is by it ex­cluded or checked in the least, but rather incouraged, if he hath the least desire to Life; yea, it is held forth to beget both Desires and Longings after the Life thus laid up in Christ, and held forth by the Go­spel. Joh. 1.16. Col. 1.19. 1 John 5.11, 12. Act. 13.38, 39. Col. 1.23. Rom. 10.12, 13, 14, & 16.25, 26.

Secondly, To receive this Grace thus tender'd by the Gospel, it is,

• 1. To believe it is true.
• 2. To receive it heartily and unfeignedly through Faith. And
• 3. To let it have its natural sway, course and authority in the Soul, and that in that measure, as to bring forth the fruits of good living in Heart, Word, and Life, both before God and Man.

Now then to the Question:

Is it possible that this Tender, thus offered to the Reprobate, should by him be thus received and embraced, and he live thereby?

To which I answer in the Negative, Nor yet for the Elect themselves, I mean as considered dead in trespasses and sins, which is the state of all men, Elect as well as Reprobate. So then, though there be a sufficien­cie of Life and Righteousness laid up in Christ for all men, and this ten­der'd by the Gospel to them without exception; yet sin coming in be­tween the Soul and the Tender of this Grace, it hath in truth disabled all men, and so, notwithstanding this Tender, they continue to be dead. For the Gospel, I say, coming in word onely, saveth no man, because of mans impediment; wherefore those that indeed are saved by this Gospel, the Word comes not to them in word onely, but also in power, and in the holy Ghost, is mixed with Faith, even with the Faith of the opera­tion of God, by whose exceeding great and mighty Power, they are rai­sed from this death of sin, and inabled to embrace the Gospel. Doubt­less, all men being dead in trespasses and sins, and so captivated under the power of the Devil, the Curse of the Law, and shut up in unbelief; it must be the Power of God, yea the exceeding greatness of that Power, that raiseth the Soul from this condition, to receive the holy Gospel. Ephes. 2.1, 2, 3. 1 Thess. 1.5, 6. Col. 2.12. Heb. 4.1, 2. Ephes. 1.18, 19, &c.

For man by nature (consider him at best) can see no more, nor do no more then what the Principles of Nature understands and helps to do; which Nature being below the discerning of things truly, spiritually, and savingly good, it must needs fall short of receiving, loving and delighting [Page 29] 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. 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 onely 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. 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. For a corrupt Tree cannot bring forth good fruit. Can the Ethiopian change his skin? 1 Cor. 2.11, 14. Mat. 7.16, 17, 18. Luk. 6.43, 44, 45. Jer. 13.23.

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 onely plenty, but such as be perswasive, clear, and full of Rationality.
• 4. Neither is it because these Creatures have no need thereof, for they have broke the Law.
• 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 Ruines that Sin hath made!

Wherefore whoever receiveth the Grace that is tender'd in the Go­spel, they must be quickned 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 you not understand my speech? saith Christ: Even be­cause you cannot hear my word. Act. 9.15. & 26.9, 10. Psal. 110.3. Gal. 1.15. Mat. 11.27. John 8.43.

For otherwise, as I said but now, There is,

• 1. Rationality enough in the Tenders of the Gospel.
• 2. Perswasions of weight enough to provoke to Faith. And,
• 3. Arguments enough to perswade to continue therein.

First, Is it not reasonable that man should believe God in the profer of the Gospel, and Life by it?

[Page 30] Secondly, Is there not reason, I say, both from the Truth and Faith­fulness of God, from the sufficiency of the Merits of Christ, as also from the freeness and fulness of the Promise? What unreasonable thing doth the Gospel bid thee credit? Or what falshood 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.

Again, Touching its Perswasions to provoke to Faith:

• First, With how many Signs and Wonders, Miracles and mighty Deeds, hath it been once and again confirmed, and that to this very end? Heb. 1.1, 2, 3. 1 Cor. 14.22. Heb. 6.18. Act. 13.32.
• Secondly, With how many Oaths, Declarations, Attestations, and Proclamations, is it avouched, confirmed and established?
• Thirdly, 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 have cast themselves up­on it, since the foundation of the World. Jer. 3.12. Gal. 3.15. Heb. 9.16, 17, 18. & 12.1, 2, 3.

Again, As there is Rationality enough, and Perswasions sufficient, so there is also Argument most prevalent to perswade to continue therein, and that too 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 mindes, and overcome them. Ephes. 4.17, 18, 19.

For, First, if they could but consider how they have sinned, how they have provoked God, &c. if they could but consider what a dismal state 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?

Secondly, 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 height of Light, Life, Joy, Gladness imagi­nable, one would think were enough to perswade 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 Perswasions 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) you believe me not, John 8.45.

Quest. Well, but if this in truth be thus, how then comes it to pass that some [Page 31] [...]eceive 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, thorow the wickedness of their heart, would perish as do others. Neither could all the reasonable perswasive prevalent Arguments of the Gospel of God in Christ, prevail to make any receive it, and live. Wherefore here you must consider, that as there is Mercy proclaimed in the general Tenders of the Gospel; so there is also the Grace of Ele­ction; which Grace kindly over-ruleth and winneth the Spirit of the Chosen, working in them that unfeigned closing therewith, that makes it effectual to their undoubted Salvation; which indeed is the cause that not onely in other Ages, but also to this day, there is a Remnant that re­ceive this Grace; they being appointed, I say, thereto, before the world began; preserved in time from that which would undo them, and in­abled to embrace the glorious Gospel of Grace, and Peace, and Life. 1 King. 19.18. Rom. 11.5, 2 Thess. 5.9.

Now there is a great difference between the Grace of Election, and of the Grace that is wrapped up in the general Tenders of the Gospel; a difference, I say, and that both as to its timing, latituding, and working.

• 1. Touching its timing; it is before, yea long before, there was either Tender of the Grace wrapped up in the Gospel to any, or any need of such a Tender. Ephes. 1.4, 5.
• 2. They also differ in latitude; the Tenders of Grace in the Gospel are common and universal to all, but the extention of that of Election special and peculiar to some. There is a Remnant according to the Election of Grace, Rom. 11.5.
• 3. Touching the working of the Grace of Election; it differs much in some things from the working of the Grace that is offered in the ge­neral Tenders of the Gospel. As is manifest in these particulars:
  • 1. The Grace that is offered in the general Tenders of the Gospel, calleth for Faith to lay hold upon, & accept thereof; but the special Grace of Election, worketh that Faith which doth lay hold thereof. Act. 16.31. & 13.48. Phil. 1.29. 2 Thess. 1.11.
  • 2. The Grace that is offered in the general Tenders of the Gospel, calleth for Faith as a condition in us, without which there is no Life; but the special Grace of Election worketh Faith in us without any such Condi­tion. Mark 16.15, 16. Rom. 11.5, 6.
  • 3. The Grace that is offer'd in the general Tenders of the Gospel, promiseth Happiness upon the condition of persevering in the Faith only; but the special Grace of Election causeth this Perseverance. Col. 1.23. Ephes. 2.10. Rom. 11.7. 1 Pet. 1.5, 6, 7.
  • [Page 32]4. The Grace offered in the general Tenders of the Gospel, when it sparkleth most, leaveth the greatest part of men behind it; but the special Grace of Election, when it shineth least, doth infallibly bring every Soul therein concerned to everlasting Life. Rom. 10.16. & 8.33, 34, 35.
  • 5. A man may overcome and put out all the Light and Life that is be­gotten in him by the general Tenders of the Gospel; but none shall over­come, or make void, or frustrate the Grace of Election. Jude 4. 2 Pet. 2.20, 21, 22. Mat. 24.24. Rom. 11.1, 2, 3: &c.
  • 6. The general Tenders of the Gospel, considered without a concur­rance of the Grace of Election, helps not the Elect himself, when sadly fallen. Wherefore when I say, The Grace that is offered in the general Tenders of the Gospel, I mean that Grace when offer'd, as not being accompanied with a special operation of Gods eternal Love, by way of conjunction therewith. Otherwise the Grace that is tender'd in the ge­neral offers of the Gospel, is that which saveth the Sinner now, and that brings him to everlasting Life; that is, when conjoyned with that Grace that blesseth and maketh this general Tender effectually efficaci­ous. The Grace of Election worketh not without, but by these Tenders generally; neither doth the Grace thus tender'd, effectually work, but by and with the Grace of Election: As many as were ordained to eternal Life, believed: The Word being then effectual to Life, when the hand of the Lord is effectually therewith to that end. They spake (saith the Text) unto the Grecians, preaching the Lord Jesus; and the hand of the Lord was with them, and a great number believed, and turned unto the Lord. Acts 13.48. Mark 16.20. Act. 11.21.

We must always put difference between the Word of the Gospel, and the Power that manageth that Word; we must put difference between the common and more special operations of that Power also; even as there is evidently a difference to be put between those words of Christ that were effectual to do what was said, and of those words of his which were but words onely, or at least not [so] accompanied with Power. As for instance; That same Jesus that said to the Leper, Say nothing to any man, said also to Lazarus, Come forth; yet the one obeyed, the other did not; though he that obeyed was least in a capacity to do it, he being now dead, and stunk in his Grave. Indeed unbelief hath hindred Christ much, yet not when he putteth forth himself as Almighty, but when he doth suffer himself by them to be abused who are to be dealt with by or­dinary means: Otherwise legions of Devils, with ten thousand impedi­ments, must fall down before him, and give way unto him. There is a speaking, and a [so] speaking: They [so] spake, that a great multitude, both of the Jews, and also of the Greeks, believed. Even as I have hinted [Page 33] already, there is a difference between the coming of the Word when it is in Power, and when it is in Word onely. So then, the blessed Grace of Election chuseth this man to good, not because he is good; it chuseth him to believe, not because he doth believe: it chuseth him to persevere, not because he doth so; it fore-ordains that this man shall be created in Christ Jesus unto good works, not if a man will create himself thereto. Acts 14.1. 1 Thess. 1.5, 6, 7. Ephes. 1.4, 5. 1 Pet. 1.2. Ephes. 2.10.

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 super-abundant 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 none of them both, as dead in sin, will close therewith, and live; therefore Grace, by vertue of Electing Love, puts forth it self 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 it is not possible that the Reprobate should receive this Grace and live, and also seeing this is infallibly fore-seen 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 profered 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 tendred, and that in general terms, to them as well as others.

But before I come to lay the Reasons before you, I must mind you afresh of these particulars:

[Page 34] 1. That eternal Reprobation makes no man a Sinner.

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

3. That Gods infallible determining upon the damnation of him that perisheth, makes no man a sinner.

4. Gods 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 Author, Contriver, nor means of mans 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, & be thus unreasonable to the end, yet be gracious, yea very gracious, if he offer him Life, and that onely upon reasonable terms, which yet he denieth to close with. Isa. 1.18. & 55.12.

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 sence it self. Ezek. 18. & 33.

2. God goeth yet further, he addeth Promises of Mercy, as those that are inseparable to the 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. Prov. 1.21, 22, 23, 24, 25, 26, 27.

Now then to the Question it self, 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 before-hand 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 profered unto them.