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 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 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 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
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 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. 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
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 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 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 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