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
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 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 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
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 The First REASON And that first To shew that this Reprobation doth not in its self make any man absolutely uncapable of salvation for if God had intended that by the Act of Reprobation the persons therein concerned should also by that only Act have been made incapable of everlasting Life then this Act must also have tied up all the means from them that tendeth to that end or at least have debarred the Gospels being offered to them by Gods Command for that intent otherwise who is there but would have charged the Holy One as guilty of guile and worthy of blame for commanding that the Gospel of Grace and Salvation should be offered unto this or that man whom yet he hath made uncapable to receive it by his Act of Reprobation Wherefore this very thing to wit that the Gospel is yet to be tender'd to those eternally reprobated sheweth that it is not simply the Act of Gods Reprobation but Sin that incapacitateth the Creature of Life everlasting Which Sin is no branch of this Reprobation as is evident because the Elect and Reprobate are both alike defiled therewith The Second REASON Secondly God also sheweth by this that the Reprobate doth not perish for want of the offers of Salvation though he hath offended God and that upon most righteous terms according to what is written As I live saith the Lord I have no pleasure in the death of him that dieth but that the wicked turn from his wicked way and live Turn unto me saith the Lord of Hosts and I will turn unto you saith the Lord of Hosts So then here lieth the point between God and the Reprobate I mean the Reprobate since he hath sinned God is willing to save him upon reasonable terms but not not upon terms above reason but no reasonable terms will down with the Reprobate therefore he must perish for his unreasonableness Ezek. 18.31 32. 33.10 Zech. 1.3 That God is willing to save even those that perish for ever is apparent both from the consideration of the goodness of his Nature of Mans being his Creature and indeed in a miserable state But I say as I have also said already there is a great difference between his being willing to save them through their complying with these his reasonable terms and his being resolved to save them whether they as men will close therewith or no So onely he saveth the Elect themselves even according to the riches of his G 〈…〉 eâ—en according to his riches in glory by Christ Jesus working effectuaâ—â—◠〈◊〉 them what the Gospel as a condition calleth for from them A 〈…〉 nce it is that he is said to give Faith yea the most holy Faith for thâ—â— is the Faith of Gods Elect to give Repentance to give a new Heart to give his Fear even that Fear that may keep them for ever from everlasting Ruine still ingaging his Mercy and Goodness to follow them all the days of their lives that they may dwell in the House of the Lord for ever And as another Scripture saith Now he that hath wrought 〈◊〉 the self-same thing is God Psal. 145.9 Job 14.15 Joh. 3.16 Ephes. 1.4 7. Phil. 1.29 4.19 Act. 5.30 31. Ezek. 36.26 27 Jer. 32 40. Psal. 23.6 Rom. 8.26 c. 2 Cor. 5.5 c. But I say His denying to do thus for every man in the World cannot properly be said to be because he is not heartily willing they should close with the Tenders of the Grace held forth in the Gospel and live Wherefore you must consider that there is a distinction to be put between God's denying Grace on reasonable terms and denying it absolutely and also that there is a difference between his with-holding further Grace and of hindring men from closing with the Grace at present offered also that God may with-hold much when he taketh away nothing yea take away much when once abused and yet be just and righteous still Further God may deny to do this or that absolutely when yet he hath promised to do not onely that but more conditionally Which things considered you may with ease conclude that he may be willing to save those not Elect upon reasonable terms though not without them It is no unrighteousness in God to offer Grace unto the World though but on those terms onely that they are also foreseen by him infallibly to reject both because to reject it is unreasonable especially the terms being so reasonable as to believe the truth and live and also because it is Grace and Mercy in God so much as once to offer means of Reconciliation to a Sinner he being the offender but the Lord the God offended they being but Dust and Ashes He the Heavenly Majesty If God when man had broke the Law had yet with all severity kept the World to the utmost condition of it had he then been unjust had he injured man at all Was not every tittle of the Law reasonable both in the first and second Table How much more then is he merciful and gracious even in but mentioning terms of Reconciliation Especially seeing he is also willing so to condescend if they will believe his Word and receive the love of the Truth Though the Reprobate then doth voluntarily and against all strength of reason fun himself upon the Rocks of eternal Misery and split himself thereon he perisheth in his own corruption by rejecting terms of Life 2 Thess. 2.10 2 Pet. 2.12 13. Object 1. But the Reprobate is not now in a capacity to fulfill these reasonable terms Answ. But I say suppose it should be granted is it because Reprobation made him uncapable or Sin Not Reprobation but Sin If Sin then before he quarrel let him consider the case aright where in the result he will find Sin being consented to by his voluntary mind hath thus disabled him And because I say it was Sin by his voluntary consent that did it let him quarrel with himself for consenting so as to make himself incapable to close with reasonable terms yea with those terms because reasonable therefore most suitable as terms for him notwithstanding his wickedness And I say again Forasmuch as these reasonable terms have annexed unto them as their inseparable companions such wonderful Mercy and Grace as indeed there is let even them that perish yet justifie God yea cry His goodness endureth for ever though they through the wretchedness of their hearts get no benefit by it The Third REASON Thirdly God may will and command that his Gospel and so the Grace thereof be tender'd to those that shall never be saved besides what hath been said to shew to all Spectators what an Enemy Sin being once embraced is to
REPROBATION ASSERTED OR The Doctrine Of Eternal Election Reprobation Promiscuously handled In Eleven Chapters WHEREIN The most material Objections made by the Opposers of this Doctrine are fully Answered several Doubts Removed and sundry Cases of Conscience Resolved By John Bunyan of Bedford a Lover of Peace and Truth ROM 11.7 What then Israel hath not obtained that which he seeketh for But the Election hath obtained it and the Rest were blinded LONDON Printed for G. L. and are to be sold in Turn-Stile-Alley in Holbourn The Contents of the Chapters CHAP. I. That there is a Reprobation CHAP. II. What Reprobation is CHAP. III. Of the Antiquity of Reprobation CHAP. IV. Of the Causes of Reprobation CHAP. V. Of the Unchangableness of Eternal Reprobation 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 CHAP. VII Whether any under eternal Reprobation have just cause to quarrel with God for not Electing of them 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 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 Answered in the Affirmative 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 Answered in the Negative 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 Answered and cleared by five Reasons and the Removing of three Objections The Doctrine of Eternal Election Reprobation Promiscuously handled 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 will perish they are a miserable sad and helpless People their eyes are darkened that they may not see 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 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 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 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
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
also as true that the Elect are blessed with more Grace It is the Priviledge onely of those that are Chosen to be blessed with ALL spiritual Blessings and to have ALL the good pleasure of the goodness of God fulfilled in and upon them Those who are blessed with all spiritual Blessings must needs be blessed with Eternal Life and those in whom the Lord not onely works all his good pleasure but fulfilleth aâ—l the good pleasure of his goodness upon them they must needs be preserved to his Heavenly Kingdom But none of the Non-Elect have these things conferred upon them therefore the Grace bestowed upon the one doth differ both in nature and degree from the other Ephes. 1.4 5 1 Thes. 1.11 Thirdly There is a difference as to the management also The Reprobate is principal for the management of the Grace he receiveth but Jesus Christ is principal for the management of the Grace the Elect receiveth VVhen I say principal I mean chief for though the Reprobate is to have the greatest hand in the management of what Mercy and Goodness the Lord bestoweth on him yet not so as that the Lord will not help him at all nay contrariwise he wiâ—l if first the Reprobate do truly the duty that lieth on him If thou do well shalt thou not be accepted but if not well behold Sin lieth at the door Thus it was also with Saul who was rejected of God upon this account And I say as to the Elect themselves though Jesus Christ our blessed Saviour be chief as to the management of the Grace bestowed on his Chosen yet not so as that he quite excludeth them from striving according to his working which worketh in them mightily nay contrariwise if those who in truth are Elect shall yet he remiss and do wickedly they shall feel the stroke of Gods Rod it may be till their Bones do break But because the work doth not lie at their door to manage as chief but at Christs therefore though he may perform his work with much bitterness and grief to them yet he being engaged as the Principal will perform that which concerneth them even until the day the coming of Jesus Christ. Gen. 4.7 1 Sam. 13.11 12 13 14. 15 26. Col. 1.29 Psal. 138.8 Phil. 1.6 Fom what hath been said there ariseth this Conclusion The Elect are always under Eternal Mercy but those not Elect always under Eternal Justice For you must consider this There is eternal Mercy and eternal Justice and there is present Mercy and present Justice So then for a man to be in a state of Mercy it may be either a state of Mercy present or both present and eternal also And so again for a man to be in a state under Justice it may be understood either of present Juâ—â—ice onely or of both pâ—esent and eternal also That this may yet further be opened I shall somewhat enlarge I begin with present Mercy and present Justice That which I call present Mercy is that Faith Light Knowledge and taste of the good VVord of God that a man may have and perish This is called in Scripture Believing for a while during for a while and rejoycing in the Light for a season Now I call this Mercy both because none as men can deserve it and also because the proper end thereof is to do good to those that have it But I call it present Mercy because those that are only blessed with that may sin it away and perish as did some of the Galatians Hebrews Alexandrians with the Asians and others But yet observe again I do not call this present Mercy because God hath determined it shall last but a while absolutely but because it is possible for man to lose it yea determined he shall conditionalâ—y Heb. 6.4 5. 2 Pet. 2.20 Mat. 13.22 Luk. 8.13 Joh. 5.35 1 Cor. 12.7 Gal. 5.4 Heb. 12.15 16. 1 Tim. 1 20. 2 Tim. 2.18 1.15 Heb. 12.25 Again As to present Justice it is that which lasteth but a while also and as present Mercy is properly the portion of those left out of Gods Election so present Justice chiefly hath to do with Gods Beloved who yet at that time are also under eternal Mercy This is that Justice that afflicted Job David Heman and the godly who notwithstanding do infallibly attain by vertue of this mercy eternal Life and Glory I call this Justice because in some sence God dealeth with his Chilâ—ren according to the quality of their transgressions and I call it also present Justice because though the hand of God for the present be never so heavy on those that are his by Election yet it lasteth but a while wherefore though this indeed be called Wrath yet is but a little wrath wrath for a moment time or season In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer Job 6.4 Psal. 88. 38.3 Amos 3.2 1 Cor. 11.30 31. Isa. 54.7 8. Psal. 30.5 103.9 1 Pet. 1.6 Thus you see there is present Mercy and present Justice also that the Elect may be under present Justice when the Rest may be under present Mercy Again As there is present Mercy and present Justice so there is eternal Mercy and eternal Justice and I say As the Elect may be under present Justice when the Non-Elect may be under present Mercy so the Elect at that time are also under eternal Mercy but the other under eternal Justice That the Elect are under eternal Mercy and that when under present Justice is evident from what hath been said before namely from their being chosen in Christ before the foundation of the world as also from the consideration of their sound conversion and safe preservation quite through this wicked world even safe unto eternal Life as he also saith by the Prophet Jeremiah Yea I have loved thee with an everlasting Love therefore with loving kindness have I draâ—n thee And hence it is that he calleth the Elect his Sheep his Children and People and that before Conversion for though none of them as yet were his Children by Calling yet were they his according to Election Jer 31.3 Joh. 10.16 11.52 Act 18.9 10. Now the Elect being under this eternal Grace and Mercy they must needs be under it both before present Justice seizeth upon them while it seizeth them and also continueth with them longer then present Justice can it being from everlasting to everlasting This being so here is the reason why no sin nor yet temptation of the Enemy with any other evil can hurt or destroy those thus Elect of God Yea this is that which maketh even those things that in themselves are the very bane of men yet prove very much for good to those within this purpose and as David saith It is good for me that I have been afflicted and again For when we are judged of the Lord we are chastened that we