many of them into fellowship with his elect; yea, some of them to be rulers, teachers, and governors in his house; all which, without doubt, both are and ought to be great encouragements, even to the reprobates themselves, to seek the salvation of their souls.

II. As it hindereth not in itself, so it hindereth not by its doctrine; for all that this doctrine saith is, that some are left out of God's 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 hindereth all, even the elect as well as reprobate; for the reprobate hath as much 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.

3. It is evident also by experience that this doctrine doth not indeed, 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 than at all have rid him of it.

Indeed the Scripture saith, The word is to

The reader is advised to attend diligently to the reasoning here advanced; which if he do it will appear that men continue in a reprobate state by reason of the depravity and enmity of their own corrupt hearts and for want of calling upon God, reading

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 respite 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 God's 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 encourage 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.

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 persuade 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 only: "The secret things belong unto the Lord our God." Indeed every one of the words of God ought to put us up 1 examination, and into a serious inquiry, of our present state and condition, and how wa 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 comes unto the worst, the party can find himself no more than the chief of sinners, not excluded from the grace of God tendered in the Gospel; not from an invitation, nay, 4 promise, to be embraced and blest if he comet to Jesus Christ. Wherefore he hath no grot to be discouraged by the doctrine of reproba tion.*

his word, and using the means of grace. Instead a men's perplexing their minds concerning the doctrinah of reprobation, calling it an borrible deerce, as 2100 do, they should be looking up to God to enable fast, to flee from the wrath to come, and then they will

CHAPTER IX.

Whether God would in deed and in truth that the Gospel, with the Grace thereof, should be tendered 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 reach the Gospel unto every creature;" and gain, "Look unto me, all ye ends of the arth, and be ye saved; and whosoever will, et him take the water of life freely." And he reason is, because Christ died for all, tasted leath for every man, is the Saviour of the world, and the propitiation for the sins of the hole world.

Secondly. I gather it from those several cenures that even every one goeth under that loth not receive Christ when offered in the general tenders of the Gospel: "He that beieveth not shall be damned; he that believeth not makes God a liar, because he believeth not he record that God hath given of his Son ;" nd."Woe unto thee, Capernaum, woe unto hee, Corazin, woe unto thee, Bethsaida;" with many other sayings; all which words, with many other of the same nature, carry in them very great argument to this very purpose; or if those that perish in the days of the Gosel shall have at least their damnation heightned because they have neglected and refused o receive the Gospel, it must needs be that he Gospel was with all faithfulness to be tenered unto them; the which it could not be inless the death of Christ did extend itself into them; for the offer of the Gospel cannot, with God's allowance, be offered any further han the death of Jesus Christ doth go; beause if that be taken away there is indeed no Gospel nor grace to be extended. Besides, if y every creature and the like should be meant nly the elect, then are all the persuasions of he Gospel to no effect at all; for still the unanverted, who are here condemned for refusing of it, they return it as fast again: I do not know I am elected, and therefore dare not "me 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 myself to be one of that number, am at a mighty plunge; nor know I whether is the greatest in, to believe or to despair; for I say again, f Christ died only for the elect, &c., then, I,

sheltered from the storm in Christ, the city of refuge; And though we can have no evidence of our particular lection before we believed, yet we are to trust in

not knowing myself 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 thereto.

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; 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 spoken in faith, because his hearers are sinners; yea, and encouragement also for the people to receive and close therewith, they understanding they are sinners: "Christ Jesus came into the world to save sinners."

Fourthly. The Gospel must be preached to sinners, as they are sinners, without distinction of elect or reprobate, because neither the one nor 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 tendered to men as they are sinners and personally under the curse of God for sin; wherefore to proffer grace to the elect because they are elect, it is to proffer 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 de

Christ assuredly to make it evident to us, by giving us that salvation which is the peculiar portion of the elect only.

nial of grace to them that have no deed 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 proffered to both, without considering elect or reprobate, even as they are sinners. "The whole have no need of the physician, but those that are sick. I came not to call the righteous, but sinners, to repentance."

Thus you see the Gospel is to be tendered 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.*

CHAPTER X.

Seeing, then, that the Grace of God in the Gospel is by that to be Proffered 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 show you what that grace is that is tendered in the name 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

None are excluded the benefit of the great and precious salvation procured and finished by the Lord Jesus Christ but they who, by perverseness, unbelief, and impenitency, exclude themselves. Sinners, miserable, helpless, and hopeless sinners, are the objects

universal a tender that not one is by it excluded or checked in the least, but rather encouraged 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.

Secondly. To receive this grace thus tendered 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 to 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 sufficiency of life and righteousness laid up in Christ for all men, and this tendered 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 only, saveth no man, because of man's impediment; wherefore those that indeed are saved by this Gospel, the word comes not to them in word only, 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 enabled 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.

For man by nature (consider him at best) can see no more nor do no more than what the principles of nature understands and belpa of this salvation. Whosoever is enabled to see, in the light of God's Spirit, their wretched and forlorn state, to feel their want of Christ as a suitable Saviour, and to repent and forsake their sins, shall find merey, fur "God is no respecter of persons."

to do; which nature being below the discernings 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 only corrupted and infected, but depraved, bewitched and dead, swallowed up of unbelief, ignorance, confusion, hardness of heart, hatred of God, and the like? When a thorn by nature beareth grapes, and a thistle beareth figs, then may this thing be. To lay hold of and receive the Gospel by a true and saving faith, it is an act of the soul, has made a new creature, which is the workmanship of God: "Now He that hath wrought us for the selfsame thing is God. For a corrupt tree cannot bring forth good fruit. Can the Ethiopian change his skin?"

But yet the cause of this impossibility

1. Lieth not in reprobation, the elect themselves being as much unable to receive it as the other.

2. Neither is it because the reprobate is excluded in the tender, for that is universal.

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

4. Neither is it because these creatures have no need thereof, for they have broken 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 ruins that sin hath made!

Wherefore, whoever receiveth the grace that is tendered in the Gospel, they must be quickened by the power of God, their eyes must be opened, their understandings illuminated, their ears unstopped, their hearts circumcised, their wills also rectified, and the Son of God revealed in them; yet, as I said, not because there wanteth argument in these tenders, but because men are dead, and blind, and cannot hear the word. "Why do you not understand my speech? (saith Christ:) even because you cannot hear my word."

For otherwise, as I said but now, there is1. Rationality enough in the tenders of the Gospel.

3. Arguments enough to persuade to continue therein.

First. Is it not reasonable that man should believe God in the proffer of the Gospel and live 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 falsehood doth it command thee to receive for truth? Indeed, in many points the Gospel is above reason, but yet in never a one against it, especially in those things wherein it beginneth with the sinner in order to eternal life.

Again, touching its persuasions 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!

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?

Again, as there is rationality enough and persuasion sufficient, so there is also argument most prevalent, to persuade 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 minds and overcome them.

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 persuade the very damned now in hell.

There is no man that perisheth for want of