IT is a common demand , which the patrons of vniuersall Grace and free will vse to make , how God can be excused from hypocrisie , collusion and deceit , if he hath not seriously purposed and determined to conuert and call all such to whom the Gospel is preached , but only to the elect ?

To giue a full , a cleare and satisfactory answer vnto this demand , which stumbles many : We must consider in the first place ; that the glad tidings and promises of the Gospell are proper and peculiar to the elect and chosen Saints of God , and not common to the elect and reprobates as the law is , which binds all men alike : Hence is it , that the elect onely are said , * * Rom. 9. 7 , 8. Gal. 2. 22. to be the children of the promise , the seed of Abraham , and the promise of faith by Iesus Christ ; is said , to be giuen onely to them which belieue : a a Iohn . 10. 3 , 4 , 27. The voyce of Christ is proper onely to the sheepe of Christ , who are the elect : whence the faith of the Gospell is stiled b b Tie . 1. 1. the faith of Gods elect , as being proper and peculiar vnto them alone : Christ lesus hath c c Iohn . 17. 6 , 8 , 14 , 17 , 20 , 26. Iude 3. bequeathed his Gospell as a peculiar legacie to his Saints and chosen ones , and deliuered and committed it to them . Wherefore the Apostles did alwaies dedicate and direct their Epistles d d Rom. 1. 7. 16 , 1. c 8 , 26 to 35 1 Cor. 1. 2. 2. Cor. 1. 1. Ephesians . 1. 1. to 15. c. 2. 1. to the end . Phil. 1. 1. Col. 1. 1. 1 Thes. 1. 1 , 3 , 4. 2 Thes. 1. 1. 3. ca. 2. 13 , 14. 1 Pet. 1. 1. to 24. ca 2. 7 , 9 , 10. 2 Pet. 1. 1 , 10. 2 Ioh. 3. 3 Ioh. 2. 3. Iude 1. 3. Ps. 50. 16 , 17. to the elect , the chosen and faithfull in Christ Iesus ; to the Saints , the sanctified , called and preserued in Christ Iesus , and to no others : to signifie that the Gospell is proper and peculiar vnto them . Secondly , you must obserue , that though the ministers of the Gospell , are to * * Mark . 16. 16. preach the Gospell to euery creature , yet it is not with an intent to conuert all those that heare it vnto God , but onely the elect : Paul did preach and e e 2 Tim. 2. 10. indure all things , not for all those to whom he preached ; but onely for the elects sake ; that they might obtaine the saluation which is in Christ Iesus with eternall glory : f f Ephe. 4. 11 , 12 God hath giuen some to bee Apostles , some Prophets , some Euangelists , some Pastors and teachers ; but this is not for the conuersion and good of all men , but it is onely for the perfecting of the Saints , and for the edifying of the body of Christ , g g Eph. 1 1 , 4 , 5 , 6 , 9 , 10 , 11 , 22 , 23. c 1. 7 , 10 , 13 , 19 , 21 , 22 c. 5. 2● , 29 , 30. 1 Pet. 5 13 Ro. 8. 29 , ●0 . Hebr. 12 22 , 23. who are the elect . The preachers of the Gospell who are stiled Angells , are sent out onely h h Matth. 24. 31. to gather the elect ( not all men ) from the fo●re Windes . from the one end of heauen to the other : i i Heb. 1 , 14 Reu. 7. 3. to 16. they are all ministring spirits sent forth to minister for them ( and for them only ) who shall be heires of saluation ; not for reprobates and wicked men : they are onley k k Acts. 10. 28. Ioh 21. 15 , 16 , 17. 2 Tim. 2. 10. to feede the Church , the lambes , the sheepe and flocke of Christ ; who are onely the elect , as the Scriptures and the Fathers haue defined it : therefore the milke and foode of the word and Gospell is proper and peculiar vnto them . Thirdly , you must take notice , that though the Gospell be to be preached vnto euery creature , yet it is not with an intent to conuert & saue all those that heare it preached , but only true belieuers : this is euident by that commission which Christ gaue vnto his Apostles : l l Mat. 16 , 15 , 16. Goe yee ( saith he ) into all the world , and preach the Gospell to euery creature , he that belieueth , and is baptized shall bee saued , but hee that belieueth not shall bee damned : By which conditionall clause and limitation , its most apparant : that God did neuer intend that his Gospell should conuert and saue all such as heare it preached , ( as is further warranted by ler. 1. 10. cap. 7. 26 , 27 , 28. Ezech. 2. 3. to 9 , 10. Heb. 4. 2. 2 Cor. 2. 14 , 15 , 16 ) where God commanded his word to be preached to some that should not heare it nor obey it , nor reape any profit or conuersion from it : ) but onely such as should belieue and imbrace it in their hearts . Now these are only the elect , and no others ; for m m Acts. 13 48. Iohn 10. 26. Rom 8. 30. they onely doe belieue : Therefore the Gospell is intended vnto them alone .

If this then be granted and yeelded vnto me , that the promises and glad tidings of the Gospell are proper and peculiar to the elect alone ; that the ministers of the Gospell are sent out only to call and gather together the elect : and that the preaching of the Gospell vnto euery creature , is not with an intent to conuert and saue all such as heare it , but onely such as doe belieue it , who are alwaies the lesser number , and onely such as are elected : then it followes ineuitably , that there is no repugnancy nor contradiction betweene the secret and the reuealed will of God ; and that God deludes and cozens none to whom the Gospell is preached , though they are not conuerted : because he did neuer intend to conuert all those that should be the heaters , but only such as are the true embracers and beleiuers of his Gospell , who are only the elect , in whom alone he workes this grace of faith .

Yea but you will now obiect ; that God doth seriously Obiect . exhort and intreate euen reprobates and wicked men to repent and beleiue , though he hath determined to giue no faith , nor yet repentance to them : therefore if they cannot repert and beleiue of themselues ( as we affirme ) God cannot but mocke and dissemble with them , because he exhorts them vnto that which they of themselues ( without Gods ayde ) can neuer doe : and which himselfe hath decreed irreuocably that they shall neuer doe .

To this I answere , that it is true ; that if God himselfe Answ. who knowes the hearts and estates of all men , should tell any man from heauen that he was a reprobate , and that he had irreuocably decreed it , that he would neuer worke any faith or repentance in him , and should come to such a man in particular , and seriously exhort him to beleiue and repent that so he might be saued : that then there were some shew of mockery , falshood and double dealing in God : and this objection might stand good . But here the case stands otherwise : For though God doth oft times seriously exhort and intreate euen such to beleiue and repent , as he hath reprobated and for euer rejected in his secret purpose and decree , yet here is no delusion nor deceit at all . First , because the minister who is Gods agent and embassadour vnto this reprobate , can neuer determine whether he be a reprobate yea orno : so that he tenders grace and mercy to him , not as to a reprebate or cast away ; but as to a chosen Saint of God for ought he knowes . Secondly , because this reprobate to whom this exhortation and tender of grace is made , can neuer fully satisfy not yet resolue himselfe that he is a reprobate , because he was neuer priuy to Gods counsell , and because his whole life is a time of grace to him for ought he knowes . Since then it is neither reuealed to the minister that offers grace , not yet to him to whom this grace is tendred , that he is a reprobate , and that God hath determined to bestow no grace vpon him ; neither the minister , nor yet himselfe can truly say that God doth mocke him or delude him ; because that vnto them , and to all other men , there is a possibility , yea and a probability , that this very reprobate may be saued , because he is no reprobate as vnto them , nor yet as to himselfe .

Yea , but you will object ; that God himselfe doth certainly Obiect . know that this very reprobate neither will , no● can repent , because he hath decreed to worke no faith nor repentance in him : therefore God must needes delude and mocke him , though man cannot discerne it .

To this I answere ; that if man cannot discerne , that Answer . 1. God deludes men in this his dealing ; then how doth it come to passe , that you who prosecute this objection can charge God with delusion , and cousenage in his dealing , when as man cannot discerne it ? what are you now translated into Gods or Angells , that you can fathom and find out this mistery , which all the Saints and reprobates in the world cannot espie . Doubtlesse if there be neuer a reprobate in the world , that can say God deales falsely with him , in desiring his conuersion when as he neuer did intend it , because he could not satisfie himselfe whether he were a reprobate yea or no : then it is certaine , that you who make this mysticall and strange objection , must cease to charge God with collusion and double dealing , till you are able for to taxe him of , or trace him in it . Secondly , though God doth certainly know , that reprobates neither can nor will repent , yet he doth not mocke nor delude them , by inuiting , exhorting and perswading them to repent , because that as God doth not inuite them to faith and repentance as they are reprobates , so his decree of reprobation is not the immediat cause of their infidelity and impenitency , but their owne corrupt and sinfull natures , which God is not bound to heale and cure . Indeed if God himselfe should purposely bind them hand and foote in the chaines and fetters of sinne , and then should bid them go , or walke , and run on towards him in a serious and earnest manner , he might then be thought for to delude them : but this God doth not doe , he casts no rubbes nor blockes into our way , but what we cast our selues : if we come not in when as he inuites vs , it is not because God himselfe doth not inable vs , but because we haue insnared our selues in sinnes and trespasses , and disabled our selues to come vnto him as we ought : so that here wee must accuse our selues , not God . Thirdly , when God doth offer grace vnto vs , we must know , that he doth not immediately infuse this grace into vs , but he workes it in vs by the vse of meanes : now God when as he offers grace to reprobates , they alwaies slight , neglect and vilify the meaues by which God offers and conueyes his grace ; so that if they misse of grace ( as they alwaies doe ) they cannot lay the blame on God , or lay , that hee did not intend for to conuert them ; but they must take the blame vpon themselues ; because if they had vsed the meanes with care and conscience as they ought , and done that which was requisite on their parts , God would haue wrought effectually by his spirit in their hearts for ought that they could tell , or thinke to the contrary . Fourthly , when God doth seriously and earnestly inuite vs to repentance and true sauing faith ; he doth not alwaies promise and resolue to worke this faith and repentance in our hearts , ( for then they should be alwaies wrought effectually in vs , because Gods purposed and resolued will is * * Gen. 18. 14 , c. 17. 1. c. 35. 11 1 Chron 29 11 , 12. 2 Chro. 20. 6 , 7. Iob. 12. 13. to the end . c. 9. 4. to 20. cap. 23. 13 , 14. c. 33. 12 , 13. ca. 37. 7 , 12. c. 40. 9 ca. 42. 2. Ps. 47. 3 P. 115 3. Psal 135. 6. Prou. 21. 1. 30. Eccles. 9. 1. Isai. 4 27. ca. 40 10. to 18. 22. to 30. c 43. 13. Ier. 18. 3. to 11. cap 32. 27. c. 49 19. Ezech. 22. 14. Dan 2. 20 , 21. c. 4. 35. ca. 5 29. Acts 5. 39. ca. 6. 10. c 11. 17 Ro. 9 19 , 20 , 21. Ioh 5. 21. 2 Cos 10. 4 , 5. Eph. 1. 11 , 19 , 20 , 21. alwaies executed , and cannot be resisted : ) but he doth only seriously declare what things he doth approue and require in vs . A King may seriously wish and desire that such a subject of his were a rich , a great and honourable person , but yet he may not purpose and resolue to make him such a one : God doth earnestly command and desire that all men ( but especially his Saints ) should not offend nor sinne against him ; but yet he doth not purpose to cause them not to sinne : for * * Iames 3. 2. 2 Chron , 6. 36. in many things wee offend all ; and there is no man that liueth , and sinneth not : God may desire something in his reuealed will , which he hath not purposed nor decreed to effect and worke in his secret will : he n n Eccch. 18. 23 , 32. desires not the death of a sinner ; and yet sinners alwaies die in sinne , without repentance : since therefore God may desire and require something in his reuealed will , which he hath not purposed nor decreed to effect in his secret will ; it followes not , that God doth therefore intend and purpose to worke effectually by his grace in hypocrites and reprobates , when as hee offers grace and mercy by his word : and so he moekes them not . Fifthly : the Gospell in which God offers grace to men , though it bee propounded in a common and vniuersall manner in respect of the hearing of it , from which none are excluded ; yet it is alwaies propounded distributiuely , restrictiuely and conditionally in respect of the benefit and comfort of it ; not to men as they are men ; nor to all hearers or reprobates , as they are hearers and reprobates ; but to all those , and to those onely that shall belieue it , imbrace it , and obey it in the syncerity of their hearts . If then the Gospell be thus preached and propounded to a whole congregation , can any man say that God deludes him ? If he will belieue and apply the Gospell , he shall be sure to reape the fruite and comfort of it ; and so he cannot accuse God of collusion , because he hath made good his Gospell vnto him : If he beleiue and receiue it not at all , he cannot say that God deludes him , or that he did not offer it seriously vnto him ; because he propounded it with this prouiso , if he would beleiue and apply it to his owne eternall good ; which prouiso and condition he hath not yet fulfilled : and therefore he cannot blame the Lord , who did not promise to fulfill it for him .

Yea but say you , a reprobate may thus object : I cannot Obiect . receiue nor beleiue the Gospell vnlesse God giue mee an heart and will to doe it , which heart and will he hath not determined to giue me ; therefore he doth but delude and cozen me in profering grace vnto me vpon such impossible tearmes and conditions as these , which I cannot performe .

I answere , that it is true , that God must giue men hearts to imbrace and vse the meanes of grace in an effectuall Answer . 7. manner , or else they cannot doe it : yet this I say with all ; that euen reprobates themselues might haue done more , then now they doe , and beene more diligent in the outward meanes , had they put their whole might and strength vnto it , and prayed earnestly to God for his assistance : so that they cannot truly say , that God was wanting vnto them in altering of their hearts ; but that they were wanting to themselues , in being negligent in the vse of meanes , and in blocking vp their hearts against the Lord by daily sinnes . Secondly , that inability to beleiue ; and vse the meanes of grace which is in reprobates , proceedes not from any decree or act of God , but from reprobatsthemselues . God made man able at the first to do his will , and to vse the means of grace ; which liberty mankind hath wholly and justly lost in Adams fall : since therefore that impotency and impossibility of getting and receiuing grace which is in reprobates , proceeds not from any fatall or necessitating decree of God , but onely from that originall deprauation and naturall imbecillity which is in them ; from which God is not pleased for to free them : these reprobates cannot say , that God deludes and mocks them in tendring grace vnto them , though he denies them hearts and wills for to imbrace it ; which he is not bound in justice for to giue them : but they must rather magnify his mercy towards them in offering grace vnto them , when as they haue made themselues vn worthy of it , and vnable to receiue it . Thirdly , what reprobate is there that when God doth offer grace vnto him by his ministers , can truly say that God hath positiuely resolued not to giue him an heart or will for to imbrace it ? Is any reprobate priuy vnto Gods decrees , to know what he hath purposed concerning him ? if not , then he can neuer say that God deludes him , or that he decrees to giue him no heart nor will to imbrace the grace which is thus tendred to him ; because for ought he knowes , he may belong to Gods election : and if so , then God will surely change his heart , and giue him power to imbrace his grace . Fourthly , if God should offer grace to reprobates in a serious manner , yet he should not delude them , though he giues them no power to receiue it : because there is in reprobates such a loue of sinne , and such an hatred , and violent antipathie against grace and holinesse , that they would be o o See Ioh. 18. 40. Matth. 22. 5 , 6. ca. 23. 37. Luke 13. 3 〈◊〉 19 , 15 , 27. Act. 3. 14. c. 7. 51. ca. 13. 45 , 46. Iohn 3. 19 , 20. ca. 1 , 10 , 11. vtterly vnwilling to receiue this grace vpon those termes that God doth offer it , although they had power to imbrace it : Reprobates though they might haue grace for the very taking of it , yet they would not take it though they might vpon Gods conditions : therefore God doth not delude them in tendring grace vnto them , though they cannot take it ; because they would not take it though they might . Fifthly , God doth not mocke nor yet delude these reprobates in offering grace vnto them by the ministrie of the Gospell , though he neuer inclines their hearts and wills to imbrace it in a sauing manner : because they haue many priuiledges , benefits , and aduantages by the Gospell , though their hearts are not conuerted nor reformed by it . For first by this profer of the Gospell to them , they haue alwayes something to support their soules from sinking in despaire ; they haue alwaies a possibility , a hope and probability of their true conuersion and saluation , which those who are depriued of the Gospell want ; whence they are said to be p p Ephes. 2. 12. aliens from the common-wealth of Israell , strangers from the couenant of promise , hauing no hope : Reprobates who liue vnder the Gospell haue alwaies hope till their dying day , because they know not whether they are reprobates yea or no till then ; which hope and comfort all such as are depriued of the Gospell want : therefore the preaching of the Gospell to them is not meerely vaine . Secondly , Reprobates who injoy the Gospell , haue a more cleere distinct and full apprehension of God , both in his essence and his glorious attributes , then those who are depriued of the Gospell haue : they know the will and workes of God , the worth , the nature , dignity and excellency of Christ and of his merits , and of the gifts and graces of his spirit : yea they q q Heb. 6. 4 , 5 , 6. tast a sweetnesse in the word and promises , and in the powers of the world to come : they know more then all the world besides , which is depriued of the Gospell : now the very knowledge of God and Christ , and of their attributes , promises , word and will , and of all those things which the Scriptures doe reueale vnto reprobates , is an vnualuable and matchlesse blessing ; it is a greater good and happinesse then man by all the light of art and nature ( without the Scriptures ) can attaine vnto : therefore no reprobates can say that God deales hardly or falsly with them though his word doth not conuert them . Thirdly , Reprobates though they are not conuerted by the Gospell , haue alwaies as r r Iob. 21. 7. to 17. Psal. 73. 3. to 13. great , ( nay sometimes a greater ) share and portion in those outward blessings and priuiledges which the Gospell brings ( which are great and many ) as the Saints themselues : The Gospell commonly brings peace and plenty , health and safety , and all outward happinesse and tranquillity with it : it is alwaies accompanied with many great and excellent blessings of which reprobates drinke as deepe as any others : therefore it is not altogether in vaine vnto them , though it conuert them not . Fourthly , Reprobates though they are not truly sanctified not called by the Gospell , yet many of them haue oft times many morrall , outward and commendable vertues , gifts and graces wrought within them by it : Againe , many of them are oft times ciuilized , curbed , rectified and reformed by it , so that they runne not into the same excesse of sinne and wickednesse as else they would ; by which it comes to passe that their eternall torments in hell fire are much extenuated and abated : therefore they cannot truly say , that the Gospell is ineffectuall and fruitlesse to them , because their very soules reape much aduantage by it . Fifthly , Reprobates haue oft times many sodaine , transitory and flashy joyes , and many good motitions , purposes and resolutions wrought within them by the word ; yea the word of God is sometimes so preualent and powerfull in their soules , that it makes them to doe s s Mark . 6. 10. Matth. 7. 22. See Mr. Perkins how far a repro bate may goe . many things for God , and to goe very farre in the outward practise and profession of religion ; insomuch that they seeme to many to be the elect of God , and the vndoubted members of Iesus Christ : so that the Gospell is not altogether in vaine vnto them , because it workes some good vpon them , though it conuert them not . Sixthly , Reprobates by meanes and vertue of the Gospell which is preached to them , doe injoy the society and company of Gods elect and chosen Saints , by meanes of whom their soules and bodies doe oft times fare the better . It s no small benefit or blessing to injoy the company of Gods elect : for as their company is louely , comfortable , sweete , amiable , innocent , mild and harmelesse ; so it is a meanes of keeping many judgements from , and pulling downe many blessings vpon reprobates and cast-awayes : It is common in the Scriptures , and ordinary in experience , that God sometimes t t Gen 30. 30. c. 39. 5. 21 , 23. blesseth reprobates , and v v Gen. 18. 23. 10 33. keeps of judgements from them for the godly mens sake that liue among them : wherefore though the Gospell doth not conuert them to the Lord , yet it is not in vaine vnto them euen in this respect . Seuenthly , Reprobates who liue vnder the Gospell are sometimes made the instruments and meanes of good to others , and the furtherers of Gods glory , though they doe no good to themselues : Kings , ministers , magistrates , schollers of all sorts , artificers , and the like , though they are such as God hath rejected , are oft times made the instruments of much good vnto the Saints , the executioners of Gods will , and the aduancers of his glory ; which brings much joy and comfort to them for the present , and gaines respect and honour to them in the sight of men : since therefore reprobates injoy so many blessings , priuiledges and comforts by the Gospell as these here mentioned , they haue no cause to say that God deludes and mockes them , when as he sends the Gospell to them ; because though he giues no inward efficacy nor power to it , to conuert and saue their soules , yet he deriues many outward blessings , comforts , priuiledges and fauors to them by it , for which their soules and bodies fare the better .

If you now object , that the Gospell aggrauates the sins Obiect . of reprobates , and makes their condemnation greater , because it leaues them without excuse : therefore they are no gainers , but losers by the Gospell .

I answere , that it is true , that it had bin better for some Answ. reprobates , yea for all those reprobates that goe on in sinfull and rebellious courses without restraint , that they had neuer injoyd the Gospell by reason of their disobedience to it : but as for others who are reclaimed by it , though it aggrauates their condemnation one way , in adding to the greatnesse of their sins ; yet it extenuates it another way , in detracting from the multitude and number of their sinnes , which they would haue doubled and trebled , had not the ministry and preaching of the word restrained them : so that they are farre greater gainers in this last respect , then losers by the first : All reprobates fare the better for the Gospell here , in regard of those many outward blessings and priuiledges that accompany it ; many of them speede the better for it not onely here but hereafter to : those that fare the worser for it , it is from their owne defaults , they might haue vsed it better if they would themselues , in hauing more care and conscience to practise and obey it : so that the Gospell is a blessing to them all , though it proues a curse and condemnation vnto them through their own defaults . Lastly , though God doth not giue men power to beleiue and receiue his Gospell , yet he doth not delude them though he offers it vnto them with a desire that they should receiue it : for as God doth not delude men in injoyning them not to sinne , and to obserue his law in euery point , though he giues them no power nor strength to doe it , and though it be impossible for them to fulfill it ; no more can he be said to delude or mocke men in offering grace vnto them by the Gospell , though he giues them no power to receiue it : because hee commands them no more then they had strength at first to doe , which strength and power they lost through their owne defaults : and because the end of this command is to no other purpose but to cause men for to see their owne disability , and so to fly to him for strength , for grace and mercy .

But you will now demand of me , if the Gospell doth truly and of right belong to none but the elect , if it conuerts Quest. and saues none else but they , why then is it propounded so generally to all , to reprobates as well as others ? If it were proper and peculiar to the elect alone , it should be preached to none else but they .

To this I answer , that the Gospell is thus generally propounded Answer . vnto all , not because it belongs alike to all , or because God intends that it should be alike effectuall vnto all ; but because it is the will , the pleasure and command of God , that it should be thus propounded : as is euident by Marke 16. 16. Luke 10. 5 , 6. cap. 24. 47. Matth. 13. 3. to 24. Acts 1. 8. Col. 1. 6. 21. Now the reasons wherefore the Gospell is thus generally propounded vnto all , though it be principally intended for the conuersion and saluation of the elect alone , are these . First , because reprobates are a a Matth. 13. 24. to the end . intermixed and mingled with the elect , as the weedes and tares are with the corne and grasse , as the chaffe is with the wheate , and as the stones are with the mellow ground : now as the rain doth oftimes fall vpon the tares , the weeds and stones , as well as on the corne , the grasse , and mellow ground , not because it is principally intended vnto them , but because they are intermixed with the grasse , the corne , and fertile ground : and as the * * Mute . 3. 12. fanue doth blow vpon the chaffe as well as on the wheat , because it s mixed with the wheate , though it scatters the one , and purgeth the other : Euen so the pleasant showers and breathings of the Gospell doe oft times b b Heb 6. 4 to 9. Alat . 13. 3. to 24 fall on reprobates and wicked men , ( who are compared to weedes , to tares , to rockes , and chaffe throughout the Scripture ) not with a determinate purpose to conuert and saue them ; but because they are mingled with the elect and chosen Saints of God , ( who are compared to wheat , to corne , to good and mellow ground , ) for whose effectuall calling and conuersion they are only sent . Secondly , the Gospell is thus generally propounded to all that will imbrace it , and not to the elect alone ; because the ministers of the Gospell being but fraile and silly men as others are , and not able to discerne into the secret counsell and decree or God , cannot distinguish betweene the elect and reprobates : * * August , de Ciu. Dei lib. 21. e. 24. Si de aliquibus i. ta Ecclesia certa esset , vt qui sunt illi etiam noscet , qui licet adhuc in vita sine constituti , tamen predestinati sane in aeternum ignem ir e cum Diabolo : twn pro tis non ordret , quam nec pro ipso &c. If the ministers could discerne betweene the elect and reprobates , betweene those that would imbrace and willingly receiue the Gospell , and such as would reject it , they might then propound the Gospell to the elect alone ; but because they know not who are chosen and elected , nor who are reprobated : therefore they must preach the Gospell vnto all , that so those who are elected may be effectually called and conuerted out of all . Thirdly , the Gospell must be thus propounded , because else it would be vaine and ineffectuall vnto all ; for if the Gospell should be pronounced to the elect alone , ( as he that is elected shall be saued ; ) then no man could apply it to his owne soule ; for before a mans conuersion vnto God , he can neuer truly say that he is elected : yea the very elect themselues can neuer say that they are elected , till they find the blessed fruites of election in their hearts , which are wrought by the preaching of the word : so that if the Gospell should be preached to the elect alone , it would be ineffectuall , vaine and idle ; because no man could then c c Hebr. 4. 2. 3. apply it to himselfe : therefore it is propounded generally vnto all , that so men might be able to apply it . Fourthly , the Gospell must be thus propounded , that so no man whiles he liueth here might haue cause to despaire of Gods d d 1 Pet. 1 , 13. mercy : If God should cull out his elect from among the reprobates , and make an open diuision and seperation of them here , preaching the Gospell vnto them alone , then all these reprobates must needes despaire of his grace , and runne into some desperate course , knowing that they are designed and marked out for hell : but now when as the Gospell is thus generally propounded vnto all , it alwaies nourisheth some hope in reprobates , and keepes them from despaire . Fifthly , the Gospell is thus generally preached vnto all , that so reprobates who wilfully disobey , reject , and slight it , e e Rom. 1. 20 Ezech 2. 3. Iohn 15. 22. Math. 10 18. cap. 24. 14. 2 Cor. 2. 15 , 16. may be left without excuse , laying all the blame vpon themselues , and not on God , who was not wanting to them in the meanes . Sixthly , the Gospell is thus generally propounded vnto all , though it becomes not effectuall vnto all , because the Saints of God who are conuerted by it , may haue greater cause to loue , to blesse f f 1 Pet. 2. 9. Eph. 1. 5 , 6 , 11 , 12. and praise the Lord for making it effectuall vnto them , when as he hath not made it so to others . Seuenthly , it is thus propounded vnto all , because it is a g g Gal 6. 16. Ro. 3. 27. cap. 7. 25. Psal. 119. 9. rule of life to reprobates as well as others , though it be no salue nor plaister to them for to heale their soules : the Gospell though it workes not grace in all , yet it is a square and rule of life to all that heare it ; and it is that by which they shall * be iudged at the last : h h Iohn . 12. 48. Rom. 2. 12 , 16. wherefore though it be effectuall to none but the elect , yet it must be preached vnto all alike , because it is a rule and square of life and judgement vnto all . Eighthly , it is thus propounded vnto all , i i See Ephes. 7. 5. to 11. Phil 2. 9 , 10 , 11. 2 Cor. 2. 14 , 15 , 16. that so the riches of Gods loue and mercy to mankind in Iesus Christ his sonne , and all ●is great and glorious attributes , together with the mysteries of saluation , and his reuealed will , might be more publikely knowne , manifested and reuealed to the sons of men , to the glory and praise of God : the more the Gospell is spread abroad , the k k 2 Cor. 2. 14 , 15 , 16. more God and Christ are glorified though it conuerts not all : because it doth more propagate and divulge those great , those glorious attributes & treasures of goodnesse which are in them , and wins them a greater , a more awfull and commanding reuerence and adoration in the hearts of men : there ore it is thus preached vnto all . Ninthly , it is propounded vnto all because it workes effectually on many reprobates , though not to turne them wholly and fully to the Lord , yet to conuert them from their l l 1 Thess. 1. 9. 10 atheisme , their paganisme , idolatries , prophane and dissolete courses , and from many other sins , into which they would haue plunged themselues , had not the Gospell pulled them backe : we know it by experience , that the Gospell works very far on many reprobates ; it makes them m m Marke 6. 20. doe much , and part with many sins : and though it neuer workes so rarre as thorowly to change and saue their soules , yet it brings them nearer to saluation then else they could haue come : it makes their condemnation lesse by lessening of the number of their sins . Tenthly , the Gospell must be thus propounded , that so those reprobates that heare it might n n Matth 5 25. inioy the outward blessings and priuiledges which it brings , as well as the elect : which they could neuer do , if it were propounded to the elect alone Eleuenthly , the Gospell is thus propounded vnto all , that so reprobates as well as others might o o Matth. 24. 14. beare witnesse to it , and p p 1 Tim. 2. 4. Colloss 1. 6. 23. Matth. 24. 14. acknowledge God and Iesus Christ as well as others : If the Gospell had bin preached to the elect alone , then many who professe the Gospell acknowledging the deity of God and Christ , and the truth and holinesse of the Gospell , had layen still in darknesse , and in their heathenish rites , and superstitious worshipping of Diuells , stockes , stones , and other creatures for Gods , and imbracing fabulous , blasphemous , absurd and idle poems and histories of their Idoll-Gods , for sound diuinity ; by which the glory of God and Christ , and the truth and testimony of the Gospell should haue bin much ecclipsed : God therefore commands the Gospell to be propounded vnto all , and not to the elect alone , that so all men might come to the acknowledgement of his truth and deity , for the greater manifestation of his glory . Twelsthly , the Gospell is thus propounded vnto all , that so reprobates as well as others might be q q Rom. 7. 7. 8 , 9 10 17. Icr. 3. 25. Ioh. 9. 41. c. 16. 8. 9. Rom. 3. 19. Matth. 2● . 14. conuinced of their own weaknesse , wretchednesse and peruersenesse in Gods sight , and acknowledge that he deales justly in rejecting them , and in inflicting vengeance on them for their sins : when a reprobate by the light of Gods holy word shall see what he hath lost in Adam , and what corruption he hath drawne from his Ioynes ; when he shall discouer by the brightnesse of the word , the greatnesse bulke and infinite multitude of his sins ; then he is euen forced r r Ps. 64. 8. 9. Ps. 58. 11. Exod. 9. 27. Ezech. 14. 22 , 23. to confesse , that God deales justly with him : then his conscience stops his mouth and makes him s s Matth. 22. 12. speachlesse , so that he hath nothing to reply against God ; but willingly submits vnto his doome , as being scarce proportionable to his sinne : so that there is great reason why the Gospell should be thus propounded vnto all , though it conuerts not all that heare it . Thirteenthly , the Sacraments are administred vnto all , to t t 1 Cor. 11. 27. 28 , 29 , 30. reprobates as well as to the elect : reprobates are baptized , and receiue the Sacrament of the Lords supper as well as any of Gods chosen ones : it is fit therefore that the Gospell should be extended vnto all as well as the Sacraments , because they are both of the same extent and latitude , and goe hand in hand together , like twins that cannot be diuided . Lastly , the Gospel is thus propounded vnto all , because it hath a seuerall effect in all ; though not to saue & conuert all those that heare it : To the elect , it is the v v Rom. 1 16. Acts 11. 24. power of God to saluation , w w 2 Cor. 2. 15 , 16. the sauour of life vnto life , & the effectuall x x 1 Cor. 1. 18. 21. cap. 2. 5. cap. 4. 15. Iames 1. 18. Col. 1. 12 , 13. meanes of their true conuersion & saluation : to the wicked y y 2 Cor. 2. 16. it is the sauorof death vnto death , the rule of life and judgement , the declaration of Gods will and pleasure , the cause z z Isay. 6. 9 , 10. Ezech. 2. 10. Ioh. 15. 22. Ro. 2. 20. oftimes of their obduration & greater condemnation , by reason of their contempt and neglect of it . Since therfore the Gospell hath a work in reprobats as well as in the elect , it is propounded to them both ; yet not as vnto elect and reprobates , nor in absolute & posiciue terms , but as to men who are capable of grace & saluation , if they repent , & belieue that Gospell which is preached to them , and of damnation if they do reject it : And thus you see this grand objection cleared , That God is no deluder nor impostor , though he hath not purposed nor decreed to conuert and call all such to whom the Gospell is preached .