GOD, NO IMPOSTOR NOR DELUDER: OR, AN ANSWER TO A Popish and Arminian Cavil, in the defence of freewill, and universal Grace; wherein God's tender of Grace by the outward Ministry of the Gospel, to Reprobates who neither do, nor can receive it; is vindicated from those aspersions of equivocation, falsity, and collusion, which some by way of Objection, cast upon it. By William Prynne, an utter Barrister of Lincoln's Inn. Numbers. 29. 19 God is not a Man that he should lie, neither the Son of man that he should repent: hath he said and shall he not do it? or hath he spoken, and shall he not make it good? Romans 3. 4. Yea let God be true, but every man a liar, as it is written: That ●hou mightest be justified in thy sayings, and mightest overcome when ●hou art judged. Printed, M. DC. XXIX. God no Impostor nor Deluder. IT is a common demand, which the patrons of universal Grace and free will use to make, how God can be excused from hypocrisy, collusion and deceit, if he hath not seriously purposed and determined to convert and call all such to whom the Gospel is preached, but only to the elect? To give a full, a clear and satisfactory answer unto this demand, which stumbles many: We must consider in the first place; that the glad tidings and promises of the Gospel 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 only 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 jesus Christ; is said, to be given only to them which believe: a john. 10. 3, 4, 27. The voice of Christ is proper only to the sheep of Christ, who are the elect: whence the faith of the Gospel is styled b Tie. 1. 1. the faith of Gods elect, as being proper and peculiar unto them alone: Christ lesus hath c john. 17. 6, 8, 14, 17, 20, 26. jude 3. bequeathed his Gospel as a peculiar legacy to his Saints and chosen ones, and delivered and committed it to them. Wherefore the Apostles did always dedicated and direct their Epistles 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 joh. 3. 3 joh. 2. 3. jude 1. 3. Ps. 50. 16, 17. to the elect, the chosen and faithful in Christ jesus; to the Saints, the sanctified, called and preserved in Christ jesus, and to no others: to signify that the Gospel is proper and peculiar unto them. Secondly, you must observe, that though the ministers of the Gospel, are to * Mark. 16. 16. preach the Gospel to every creature, yet it is not with an intent to convert all those that hear it unto God, but only the elect: Paul did preach and e 2 Tim. 2. 10. endure all things, not for all those to whom he preached; but only for the elects sake; that they might obtain the salvation which is in Christ jesus with eternal glory: f Ephe. 4. 11, 12 God hath given some to be Apostles, some Prophets, some Evangelists, some Pastors and teachers; but this is not for the conversion and good of all men, but it is only for the perfecting of the Saints, and for the edifying of the body of Christ, 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 Gospel who are styled Angels, are sent out only h Matth. 24. 31. to gather the elect (not all men) from the foore Winds. from the one end of heaven to the other: i Heb. 1, 14 Reu. 7. 3. to 16. they are all ministering spirits sent forth to minister for them (and for them only) who shall be heirs of salvation; not for reprobates and wicked men: they are only k Acts. 10. 28. joh 21. 15, 16, 17. 2 Tim. 2. 10. to feed the Church, the lambs, the sheep and flock of Christ; who are only the elect, as the Scriptures and the Fathers have defined it: therefore the milk and food of the word and Gospel is proper and peculiar unto them. Thirdly, you must take notice, that though the Gospel be to be preached unto every creature, yet it is not with an intent to convert & save all those that hear it preached, but only true believers: this is evident by that commission which Christ gave unto his Apostles: l Mat. 16, 15, 16. Go ye (saith he) into all the world, and preach the Gospel to every creature, he that believeth, and is baptised shall be saved, but he that believeth not shall be damned: By which conditional clause and limitation, its most apparent: that God did never intend that his Gospel should convert and save all such as hear 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 hear it nor obey it, nor reap any profit or conversion from it:) but only such as should believe and embrace it in their hearts. Now these are only the elect, and no others; for m Acts. 13 48. john 10. 26. Rome 8. 30. they only do believe: Therefore the Gospel is intended unto them alone. If this than be granted and yielded unto me, that the promises and glad tidings of the Gospel are proper and peculiar to the elect alone; that the ministers of the Gospel are sent out only to call and gather together the elect: and that the preaching of the Gospel unto every creature, is not with an intent to convert and save all such as hear it, but only such as do believe it, who are always the lesser number, and only such as are elected: than it follows inevitably, that there is no repugnancy nor contradiction between the secret and the revealed will of God; and that God deludes and cousin's none to whom the Gospel is preached, though they are not converted: because he did never intend to convert all those that should be the heaters, but only such as are the true embracers and beleivers of his Gospel, who are only the elect, in whom alone he works this grace of faith. Yea but you will now object; that God doth seriously Object. exhort and entreat even reprobates and wicked men to repent and believe, though he hath determined to give no faith, nor yet repentance to them: therefore if they cannot repert and believe of themselves (as we affirm) God cannot but mock and dissemble with them, because he exhorts them unto that which they of themselves (without God's aid) can never do: and which himself hath decreed irrevocably that they shall never do. To this I answer, that it is true; that if God himself Answ. who knows the hearts and estates of all men, should tell any man from heaven that he was a reprobate, and that he had irrevocably decreed it, that he would never work any faith or repentance in him, and should come to such a man in particular, and seriously exhort him to believe and repent that so he might be saved: that then there were some show of mockery, falsehood 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 entreat even such to believe and repent, as he hath reprobated and for ever rejected in his secret purpose and decree, yet here is no delusion nor deceit at all. First, because the minister who is God's agent and ambassador unto this reprobate, can never 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 aught he knows. Secondly, because this reprobate to whom this exhortation and tender of grace is made, can never fully satisfy not yet resolve himself that he is a reprobate, because he was never privy to God's counsel, and because his whole life is a time of grace to him for aught he knows. Since than it is neither revealed to the minister that offers grace, not yet to him to whom this grace is tendered, that he is a reprobate, and that God hath determined to bestow no grace upon him; neither the minister, nor yet himself can truly say that God doth mock him or delude him; because that unto them, and to all other men, there is a possibility, yea and a probability, that this very reprobate may be saved, because he is no reprobate as unto them, nor yet as to himself. Yea, but you will object; that God himself doth certainly Object. know that this very reprobate neither will, no● can repent, because he hath decreed to work no faith nor repentance in him: therefore God must needs delude and mock him, though man cannot discern it. To this I answer; that if man cannot discern, that Answer. 1. God deludes men in this his dealing; then how doth it come to pass, that you who prosecute this objection can charge God with delusion, and cozenage in his dealing, when as man cannot discern it? what are you now translated into Gods or Angels, that you can fathom and find out this mystery, which all the Saints and reprobates in the world cannot espy. Doubtless if there be never a reprobate in the world, that can say God deals falsely with him, in desiring his conversion when as he never did intend it, because he could not satisfy himself whether he were a reprobate yea or no: than it is certain, that you who make this mystical and strange objection, must cease to charge God with collusion and double dealing, till you are able for to tax him of, or trace him in it. Secondly, though God doth certainly know, that reprobates neither can nor will repent, yet he doth not mock nor delude them, by inviting, exhorting and persuading them to repent, because that as God doth not invite them to faith and repentance as they are reprobates, so his decree of reprobation is not the immediate cause of their infidelity and impenitency, but their own corrupt and sinful natures, which God is not bound to heal and cure. Indeed if God himself should purposely bind them hand and foot in the chains and fetters of sin, and then should bid them go, or walk, 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 do, he casts no rubs nor blocks into our way, but what we cast ourselves: if we come not in when as he invites us, it is not because God himself doth not enable us, but because we have ensnared ourselves in sins and trespasses, and disabled ourselves to come unto him as we ought: so that here we must accuse our selves, not God. Thirdly, when God doth offer grace unto us, we must know, that he doth not immediately infuse this grace into us, but he works it in us by the use of means: now God when as he offers grace to reprobates, they always slight, neglect and vilify the meaves by which God offers and conveys his grace; so that if they miss of grace (as they always do) they cannot lay the blame on God, or lay, that he did not intend for to convert them; but they must take the blame upon themselves; because if they had used the means with care and conscience as they ought, and done that which was requisite on their parts, God would have wrought effectually by his spirit in their hearts for aught that they could tell, or think to the contrary. Fourthly, when God doth seriously and earnestly invite us to repentance and true saving faith; he doth not always promise and resolve to work this faith and repentance in our hearts, (for then they should be always wrought effectually in us, because Gods purposed and resolved will is * Gen. 18. 14, c. 17. 1. c. 35. 11 1 Chron 29 11, 12. 2 Chro. 20. 6, 7. job. 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. jer. 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. joh 5. 21. 2 Cos 10. 4, 5. Eph. 1. 11, 19, 20, 21. always executed, and cannot be resisted:) but he doth only seriously declare what things he doth approve and require in us. 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 resolve to make him such a one: God doth earnestly command and desire that all men (but especially his Saints) should not offend nor sin against him; but yet he doth not purpose to cause them not to sin: for * james 3. 2. 2 Chron, 6. 36. in many things we offend all; and there is no man that liveth, and sinneth not: God may desire something in his revealed will, which he hath not purposed nor decreed to effect and work in his secret will: he n Eccch. 18. 23, 32. desires not the death of a sinner; and yet sinners always die in sin, without repentance: since therefore God may desire and require something in his revealed will, which he hath not purposed nor decreed to effect in his secret will; it follows not, that God doth therefore intend and purpose to work effectually by his grace in hypocrites and reprobates, when as he offers grace and mercy by his word: and so he moekes them not. Fifthly: the Gospel in which God offers grace to men, though it be propounded in a common and universal manner in respect of the hearing of it, from which none are excluded; yet it is always propounded distributively, restrictively 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 only that shall believe it, embrace it, and obey it in the sincerity of their hearts. If then the Gospel be thus preached and propounded to a whole congregation, can any man say that God deludes him? If he will believe and apply the Gospel, he shall be sure to reap the fruit and comfort of it; and so he cannot accuse God of collusion, because he hath made good his Gospel unto him: If he believe and receive it not at all, he cannot say that God deludes him, or that he did not offer it seriously unto him; because he propounded it with this proviso, if he would believe and apply it to his own eternal good; which proviso and condition he hath not yet fulfilled: and therefore he cannot blame the Lord, who did not promise to fulfil it for him. Yea but say you, a reprobate may thus object: I cannot Object. receive nor believe the Gospel unless God give me an heart and will to do it, which heart and will he hath not determined to give me; therefore he doth but delude and cozen me in proffering grace unto me upon such impossible terms and conditions as these, which I cannot perform. I answer, that it is true, that God must give men hearts to embrace and use the means of grace in an effectual Answer. 7. manner, or else they cannot do it: yet this I say with all; that even reprobates themselves might have done more, than now they do, and been more diligent in the outward means, had they put their whole might and strength unto it, and prayed earnestly to God for his assistance: so that they cannot truly say, that God was wanting unto them in altering of their hearts; but that they were wanting to themselves, in being negligent in the use of means, and in blocking up their hearts against the Lord by daily sins. Secondly, that inability to believe; and use the means of grace which is in reprobates, proceeds not from any decree or act of God, but from reprobatsthemselues. God made man able at the first to do his will, and to use the means of grace; which liberty mankind hath wholly and justly lost in Adam's fall: since therefore that impotency and impossibility of getting and receiving grace which is in reprobates, proceeds not from any fatal or necessitating decree of God, but only from that original depravation and natural imbecility 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 tendering grace unto them, though he denies them hearts and wills for to embrace it; which he is not bound in justice for to give them: but they must rather magnify his mercy towards them in offering grace unto them, when as they have made themselves un worthy of it, and unable to receive it. Thirdly, what reprobate is there that when God doth offer grace unto him by his ministers, can truly say that God hath positively resolved not to give him an heart or will for to embrace it? Is any reprobate privy unto God's decrees, to know what he hath purposed concerning him? if not, than he can never say that God deludes him, or that he decrees to give him no heart nor will to embrace the grace which is thus tendered to him; because for aught he knows, he may belong to God's election: and if so, then God will surely change his heart, and give him power to embrace his grace. Fourthly, if God should offer grace to reprobates in a serious manner, yet he should not delude them, though he gives them no power to receive it: because there is in reprobates such a love of sin, and such an hatred, and violent antipathy against grace and holiness, that they would be o See joh. 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. john 3. 19, 20. ca 1, 10, 11. utterly unwilling to receive this grace upon those terms that God doth offer it, although they had power to embrace it: Reprobates though they might have grace for the very taking of it, yet they would not take it though they might upon God's conditions: therefore God doth not delude them in tendering grace unto them, though they cannot take it; because they would not take it though they might. Fifthly, God doth not mock nor yet delude these reprobates in offering grace unto them by the ministry of the Gospel, though he never inclines their hearts and wills to embrace it in a saving manner: because they have many privileges, benefits, and advantages by the Gospel, though their hearts are not converted nor reform by it. For first by this proffer of the Gospel to them, they have always something to support their souls from sinking in despair; they have always a possibility, a hope and probability of their true conversion and salvation, which those who are deprived of the Gospel's want; whence they are said to be p Ephes. 2. 12. aliens from the commonwealth of Israel, strangers from the covenant of promise, having no hope: Reprobates who live under the Gospel have always 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 deprived of the Gospel's want: therefore the preaching of the Gospel to them is not merely vain. Secondly, Reprobates who enjoy the Gospel, have a more clear distinct and full apprehension of God, both in his essence and his glorious attributes, than those who are deprived of the Gospel have: they know the will and works 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 Heb. 6. 4, 5, 6. taste a sweetness in the word and promises, and in the powers of the world to come: they know more than all the world beside, which is deprived of the Gospel: now the very knowledge of God and Christ, and of their attributes, promises, word and will, and of all those things which the Scriptures do reveal unto reprobates, is an unualuable and matchless blessing; it is a greater good and happiness than man by all the light of art and nature (without the Scriptures) can attain unto: therefore no reprobates can say that God deals hardly or falsely with them though his word doth not convert them. Thirdly, Reprobates though they are not converted by the Gospel, have always as r job. 21. 7. to 17. Psal. 73. 3. to 13. great, (nay sometimes a greater) share and portion in those outward blessings and privileges which the Gospel brings (which are great and many) as the Saints themselves: The Gospel commonly brings peace and plenty, health and safety, and all outward happiness and tranquillity with it: it is always accompanied with many great and excellent blessings of which reprobates drink as deep as any others: therefore it is not altogether in vain unto them, though it convert them not. Fourthly, Reprobates though they are not truly sanctified not called by the Gospel, yet many of them have oft times many moral, outward and commendable virtues, gifts and graces wrought within them by it: Again, many of them are oft times civilised, kerbed, rectified and reform by it, so that they run not into the same excess of sin and wickedness as else they would; by which it comes to pass that their eternal torments in hell fire are much extenuated and abated: therefore they cannot truly say, that the Gospel is ineffectual and fruitless to them, because their very souls reap much advantage by it. Fifthly, Reprobates have oft times many sudden, transitory and flashy joys, and many good motitions, purposes and resolutions wrought within them by the word; yea the word of God is sometimes so prevalent and powerful in their souls, that it makes them to do s Mark. 6. 10. Matth. 7. 22. See Mr. Perkins how far a repro bate may go. many things for God, and to go very far in the outward practice and profession of religion; insomuch that they seem to many to be the elect of God, and the undoubted members of jesus Christ: so that the Gospel is not altogether in vain unto them, because it works some good upon them, though it convert them not. Sixthly, Reprobates by means and virtue of the Gospel which is preached to them, do enjoy the society and company of Gods elect and chosen Saints, by means of whom their souls and bodies do oft times fare the better. It's no small benefit or blessing to enjoy the company of Gods elect: for as their company is lovely, comfortable, sweet, amiable, innocent, mild and harmless; so it is a means of keeping many judgements from, and pulling down many blessings upon reprobates and castaways: It is common in the Scriptures, and ordinary in experience, that God sometimes t Gen 30. 30. c. 39 5. 21, 23. blesseth reprobates, and v Gen. 18. 23. 10 33. keeps of judgements from them for the godly men's sake that live among them: wherefore though the Gospel doth not convert them to the Lord, yet it is not in vain unto them even in this respect. Seventhly, Reprobates who live under the Gospel are sometimes made the instruments and means of good to others, and the furtherers of God's glory, though they do no good to themselves: Kings, ministers, magistrates, scholars of all sorts, artificers, and the like, though they are such as God hath rejected, are oft times made the instruments of much good unto the Saints, the executioners of Gods will, and the advancers of his glory; which brings much joy and comfort to them for the present, and gains respect and honour to them in the sight of men: since therefore reprobates enjoy so many blessings, privileges and comforts by the Gospel as these here mentioned, they have no cause to say that God deludes and mocks them, when as he sends the Gospel to them; because though he gives no inward efficacy nor power to it, to convert and save their souls, yet he derives many outward blessings, comforts, privileges and favours to them by it, for which their souls and bodies fare the better. If you now object, that the Gospel aggravates the sins Object. of reprobates, and makes their condemnation greater, because it leaves them without excuse: therefore they are no gainers, but losers by the Gospel. I answer, that it is true, that it had been better for some Answ. reprobates, yea for all those reprobates that go on in sinful and rebellious courses without restraint, that they had never enjoyed the Gospel by reason of their disobedience to it: but as for others who are reclaimed by it, though it aggravates their condemnation one way, in adding to the greatness of their sins; yet it extenuates it another way, in detracting from the multitude and number of their sins, which they would have doubled and trebled, had not the ministry and preaching of the word restrained them: so that they are far greater gainers in this last respect, than losers by the first: All reprobates fare the better for the Gospel here, in regard of those many outward blessings and privileges that accompany it; many of them speed the better for it not only here but hereafter to: those that fare the worse for it, it is from their own defaults, they might have used it better if they would themselves, in having more care and conscience to practise and obey it: so that the Gospel is a blessing to them all, though it proves a curse and condemnation unto them through their own defaults. Lastly, though God doth not give men power to believe and receive his Gospel, yet he doth not delude them though he offers it unto them with a desire that they should receive it: for as God doth not delude men in enjoining them not to sin, and to observe his law in every point, though he gives them no power nor strength to do it, and though it be impossible for them to fulfil it; no more can he be said to delude or mock men in offering grace unto them by the Gospel, though he gives them no power to receive it: because he commands them no more than they had strength at first to do, which strength and power they lost through their own defaults: and because the end of this command is to no other purpose but to cause men for to see their own disability, and so to fly to him for strength, for grace and mercy. But you will now demand of me, if the Gospel doth truly and of right belong to none but the elect, if it converts Quest. and saves 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 Gospel is thus generally propounded Answer. unto all, not because it belongs alike to all, or because God intends that it should be alike effectual unto all; but because it is the will, the pleasure and command of God, that it should be thus propounded: as is evident by Mark 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 Gospel is thus generally propounded unto all, though it be principally intended for the conversion and salvation of the elect alone, are these. First, because reprobates are a Matth. 13. 24. to the end. intermixed and mingled with the elect, as the weeds and tares are with the corn and grass, as the chaff is with the wheat, and as the stones are with the mellow ground: now as the rain doth oftimes fall upon the tares, the weeds and stones, as well as on the corn, the grass, and mellow ground, not because it is principally intended unto them, but because they are intermixed with the grass, the corn, and fertile ground: and as the * Mute. 3. 12. fanue doth blow upon the chaff as well as on the wheat, because it's mixed with the wheat, though it scatters the one, and purgeth the other: Even so the pleasant showers and breathe of the Gospel do oft times b Heb 6. 4 to 9 Alat. 13. 3. to 24 fall on reprobates and wicked men, (who are compared to weeds, to tares, to rocks, and chaff throughout the Scripture) not with a determinate purpose to convert and save them; but because they are mingled with the elect and chosen Saints of God, (who are compared to wheat, to corn, to good and mellow ground,) for whose effectual calling and conversion they are only sent. Secondly, the Gospel is thus generally propounded to all that will embrace it, and not to the elect alone; because the ministers of the Gospel being but frail and silly men as others are, and not able to discern into the secret counsel and decree or God, cannot distinguish between the elect and reprobates: * August, de Ciu. Dei lib. 21. e. 24. Si de aliquibus i ta Ecclesia certa esset, ut 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 etc. If the ministers could discern between the elect and reprobates, between those that would embrace and willingly receive the Gospel, and such as would reject it, they might then propound the Gospel to the elect alone; but because they know not who are chosen and elected, nor who are reprobated: therefore they must preach the Gospel unto all, that so those who are elected may be effectually called and converted out of all. Thirdly, the Gospel must be thus propounded, because else it would be vain and ineffectual unto all; for if the Gospel should be pronounced to the elect alone, (as he that is elected shall be saved;) then no man could apply it to his own soul; for before a man's conversion unto God, he can never truly say that he is elected: yea the very elect themselves can never say that they are elected, till they find the blessed fruits of election in their hearts, which are wrought by the preaching of the word: so that if the Gospel should be preached to the elect alone, it would be ineffectual, vain and idle; because no man could then c Hebr. 4. 2. 3. apply it to himself: therefore it is propounded generally unto all, that so men might be able to apply it. Fourthly, the Gospel must be thus propounded, that so no man whiles he liveth here might have cause to despair of God's d 1 Pet. 1, 13. mercy: If God should cull out his elect from among the reprobates, and make an open division and separation of them here, preaching the Gospel unto them alone, than all these reprobates must needs despair of his grace, and run into some desperate course, knowing that they are designed and marked out for hell: but now when as the Gospel is thus generally propounded unto all, it always nourisheth some hope in reprobates, and keeps them from despair. Fifthly, the Gospel is thus generally preached unto all, that so reprobates who wilfully disobey, reject, and slight it, e Rom. 1. 20 Ezech 2. 3. john 15. 22. Math. 10 18. cap. 24. 14. 2 Cor. 2. 15, 16. may be left without excuse, laying all the blame upon themselves, and not on God, who was not wanting to them in the means. Sixthly, the Gospel is thus generally propounded unto all, though it becomes not effectual unto all, because the Saints of God who are converted by it, may have greater cause to love, to bless f 1 Pet. 2. 9 Eph. 1. 5, 6, 11, 12. and praise the Lord for making it effectual unto them, when as he hath not made it so to others. Seventhly, it is thus propounded unto all, because it is a 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 salve nor plaster to them for to heal their souls: the Gospel though it works not grace in all, yet it is a square and rule of life to all that hear it; and it is that by which they shall * be judged at the last: h john. 12. 48. Rom. 2. 12, 16. wherefore though it be effectual to none but the elect, yet it must be preached unto all alike, because it is a rule and square of life and judgement unto all. Eighthly, it is thus propounded unto all, i See Ephes. 7. 5. to 11. Phillip 2. 9, 10, 11. 2 Cor. 2. 14, 15, 16. that so the riches of God's love and mercy to mankind in jesus Christ his son, and all ●is great and glorious attributes, together with the mysteries of salvation, and his revealed will, might be more publicly known, manifested and revealed to the sons of men, to the glory and praise of God: the more the Gospel is spread abroad, the k 2 Cor. 2. 14, 15, 16. more God and Christ are glorified though it converts not all: because it doth more propagate and divulge those great, those glorious attributes & treasures of goodness which are in them, and wins them a greater, a more awful and commanding reverence and adoration in the hearts of men: there o'er it is thus preached unto all. Ninthly, it is propounded unto all because it works effectually on many reprobates, though not to turn them wholly and fully to the Lord, yet to convert them from their l 1 Thess. 1. 9 10 atheism, their paganism, idolatries, profane and dissolete courses, and from many other sins, into which they would have plunged themselves, had not the Gospel pulled them back: we know it by experience, that the Gospel works very far on many reprobates; it makes them m Mark 6. 20. do much, and part with many sins: and though it never works so rarre as thoroughly to change and save their souls, yet it brings them nearer to salvation then else they could have come: it makes their condemnation less by lessening of the number of their sins. Tenthly, the Gospel must be thus propounded, that so those reprobates that hear it might n Matth 5 25. enjoy the outward blessings and privileges which it brings, as well as the elect: which they could never do, if it were propounded to the elect alone Eleventh, the Gospel is thus propounded unto all, that so reprobates as well as others might o Matth. 24. 14. bear witness to it, and p 1 Tim. 2. 4. coloss 1. 6. 23. Matth. 24. 14. acknowledge God and jesus Christ as well as others: If the Gospel had been preached to the elect alone, than many who profess the Gospel acknowledging the deity of God and Christ, and the truth and holiness of the Gospel, had lain still in darkness, and in their heathenish rites, and superstitious worshipping of Devils, stocks, stones, and other creatures for Gods, and embracing fabulous, blasphemous, absurd and idle poems and histories of their Idoll-Gods, for sound divinity; by which the glory of God and Christ, and the truth and testimony of the Gospel should have been much eclipsed: God therefore commands the Gospel to be propounded unto 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 Gospel is thus propounded unto all, that so reprobates as well as others might be q Rom. 7. 7. 8, 9 10 17. Icr. 3. 25. joh. 9 41. c. 16. 8. 9 Rom. 3. 19 Matth. 2●. 14. convinced of their own weakness, wretchedness and perverseness in God's sight, and acknowledge that he deals justly in rejecting them, and in inflicting vengeance on them for their sins: when a reprobate by the light of God's holy word shall see what he hath lost in Adam, and what corruption he hath drawn from his joins; when he shall discover by the brightness of the word, the greatness bulk and infinite multitude of his sins; then he is even forced r Ps. 64. 8. 9 Ps. 58. 11. Exod. 9 27. Ezech. 14. 22, 23. to confess, that God deals justly with him: then his conscience stops his mouth and makes him s Matth. 22. 12. speechless, so that he hath nothing to reply against God; but willingly submits unto his doom, as being scarce proportionable to his sin: so that there is great reason why the Gospel should be thus propounded unto all, though it converts not all that hear it. Thirteenthly, the Sacraments are administered unto all, to t 1 Cor. 11. 27. 28, 29, 30. reprobates as well as to the elect: reprobates are baptised, and receive the Sacrament of the Lords supper as well as any of Gods chosen ones: it is fit therefore that the Gospel should be extended unto all as well as the Sacraments, because they are both of the same extent and latitude, and go hand in hand together, like twins that cannot be divided. Lastly, the Gospel is thus propounded unto all, because it hath a several effect in all; though not to save & convert all those that hear it: To the elect, it is the v Rom. 1 16. Acts 11. 24. power of God to salvation, w 2 Cor. 2. 15, 16. the savour of life unto life, & the effectual x 1 Cor. 1. 18. 21. cap. 2. 5. cap. 4. 15. james 1. 18. Col. 1. 12, 13. means of their true conversion & salvation: to the wicked y 2 Cor. 2. 16. it is the savorof death unto death, the rule of life and judgement, the declaration of Gods will and pleasure, the cause z Isay. 6. 9, 10. Ezech. 2. 10. joh. 15. 22. Ro. 2. 20. oftimes of their obduration & greater condemnation, by reason of their contempt and neglect of it. Since therefore the Gospel hath a work in reprobats as well as in the elect, it is propounded to them both; yet not as unto elect and reprobates, nor in absolute & posicive terms, but as to men who are capable of grace & salvation, if they repent, & believe that Gospel 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 convert and call all such to whom the Gospel is preached. FINIS.