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
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 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 â—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. 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 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 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