even to gather together in one, all the children of God. Jn. xi. 52. Whereunto he called you, (saith Paul,) by our gospel, to the obtaining of the glory of our Lord Jesus Christ.' 2 Th. ii. 14. God's decree of election then, destroyeth not the means which his wisdom hath prepared, it rather establisheth, yea ordains and establisheth it; and maketh that means which in the outward sound is indefinite and general, effectual to this and that man, through a special and particular application: Ga. ii. 20, 21. thus that "Christ that in general was offered to all, is by a special act of faith applied to Paul in particular; 'He loved me, and gave himself for me.'

that enjoy it. 1 Th. i. 4-7. Not now as a word barely tendered, but backed by the strength of heaven: Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God!' 1 Jn. iii. 1. even we who believe 'according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead.' Ep. i. 20. This provoketh to distinguishing admiration, yea, and also to a love like that which hath fastened on the called, the preserved, and the glorified: 'He hath not dealt so with any nation: and as for his judgments, they have not known them. Praise ye the Lord.' Ps. cxlvii. 20. Now are the sacrifices bound even to the horns of the altar, with a 'Lord, how is it that thou wilt manifest thyself unto us, and not unto the world!' Jn. xiv. 22. He sent from above, he took me; he drew me out of many waters; he delivered me from my strong

1. Touching his working with some, how invisible is it to those in whose souls it is yet begun? How is the word buried under the clods of their hearts for months, yea years together? Only thus much is discovered thereof, it sheweth the soul its sin, the which it doth also so aggravate and apply to the conscience (Jesus still refraining, like Joseph, to make himself known to his brethren) that were there not general tenders of mercy, and that to the worst of sinners, they would soon miscarry, and perish, as do the sons of perdition. But by these the Lord upholdeth and helpeth them, that they stand, when others fall for ever. Ps. cxix. 49.

2. And so likewise for their trials, temptations, and other calamities, because God will not bring them to heaven without, but by them; therefore he hath also provided a word so large, as to lie fair for the support of the soul in all conditions, that it may not die for thirst.

3. I might add also in this place, their imperfect state after grace received, doth call for such a word; yea, many other things which might be named: which God, only wise, hath thought fit should accompany us to the ship, yea in the sea, to our desired haven.

FIFTH REASON.-God willeth and commandeth the gospel should be offered to all, that thereby distinguishing love, as to an inward and spiritual work, might the more appear to be indeed the fruit of special and peculiar love. For in that the gospel is tendered to all in general, when yet but some do receive it; yea, and seeing these some are as unable, unwilling, and by nature, as much averse thereto, as those that refuse it, and perish; it is evident that something more of heaven and the operation of the Spirit of God doth accompany the word thus tendered for their life and salvation

were too strong for me.' 2 Sa. xxii. 17. Ps. xviii. 16.

For thus the elect considereth: though we all came alike into the world, and are the children of wrath by nature; Ep. ü. 1-3. yea, though we have alike so weakened ourselves by sin, Ro. iii. 9. that the whole head is sick, and the whole heart faint, Is. i. 5. being altogether gone out of the way, and every one become altogether unprofitable, both to God and ourselves; Ro. iii. 12. yet that God should open mine eyes, convert my soul, give me faith, forgive my sins, raise me, when I fall; fetch me again, when I am gone astray; this is wonderful! Ps. xxxvii. 23. Yea, that he should prepare eternal mansions for me; Ps. xxiii. 6. and also keep me by his blessed and mighty power for that; and that in a way of believing, which without his assistance I am no way able to perform! 2 Co. v. 5. That he should do this notwithstanding my sins, though I had no righteousness! De. ix. 5-7. Yea, that he should do it according to the riches of his grace, through the redemption that is in Jesus Christ our Lord! Even according to an everlasting covenant of grace, which yet the greatest part of the world are void of, and will for ever miss and fall short of! Eze. xvi. 60-65. Besides, that he should mollify my heart! break it, and then delight in it; Ps. li. 17. put his fear in it, and then look to me, Is. lxvi. 2. Ps. cxxxviii. 6. and keep me as the apple of his eye; De. xxxii. 10. yea, resolve to guide me with his counsel, and then receive me to glory! Further, that all this should be the effect of unthought of, undeserved, and undesired love! Mal. i. 2. De. vii. 7, 8. That the Lord should think on this before he made the world, Je. xxxi. 3. and sufficiently ordain the means before he had laid the foundation of the hills! For this he is worthy to be praised: 1 Co. ii. 9. yea, Let every thing that hath breath praise the Lord; praise ye the Lord.'

Oject. But you have said before, that the repro

bate is also blessed with many gospel mercies, as with the knowledge of Christ, faith, light, the gift of the Holy Ghost, and the tastes or relish of the powers of the world to come: if so, then what should be the reason that yet he perisheth? Is it because the grace that he receiveth differeth from the grace that the elect are saved by? If they differ, where lieth the difference? Whether in the nature, or in the degree, or in the management thereof?

Ans. To this objection I might answer many things; but, for brevity, take this reply: That the non-elect may travel very far both in the knowledge, faith, light, and sweetness of Jesus Christ, and may also attain to the partaking of the Holy Ghost; yea, and by the very operation of these things also, escape the pollutions of the world, and become a visible saint, join in churchcommunion, and be as chief amongst the very elect themselves. This the scriptures every where do shew us.

The question then is, whether the elect and reprobate receive a differing grace? To which I answer, Yes, in some respects, both as to the nature thereof, and also the degree.

1. To begin then with the nature of it. (1.) The faith that the chosen are blessed with, it goeth under another name than any faith besides, even the faith of God's elect, Tit. i. 1. as of a faith belonging to them only, of which none others do partake; which faith also, for the nature of it, is called faith most holy; Jude 20. to shew it goes beyond all other, and can be fitly matched no where else, but with their most blessed faith who infallibly attain eternal glory: even like precious faith with us,' saith Peter; 2 Pe. i. 1. with his elect companions. And so of other things. For if this be true, that they differ in their faith, they must needs therewith differ in other things: for faith being the mother grace, produceth all the rest according to its own nature, to wit, love that abounds, that never fails, and that is never contented till it attain the resurrection of the dead, &c.

2 Th. i. 3. 1 Co. xiii. 8. Phi. iii.

(2.) They differ as to the nature, in this; the faith, and hope, and love, that the chosen receive, it is that which floweth from election itself; he hath blessed us according as he hath chosen us,' Ep. i. 4, 5. even with those graces he set apart for us, when he in eternity did appoint us to life before the foundation of the world: which graces, because the decree in itself is most absolute and infallible, they also, that they may completely answer the end, will do the work infallibly likewise, still through the management of Christ: I have prayed for thee, that thy faith fail not.' Lu. xxii. 32.

But,

2. As they differ in nature, they differ also in degree for though it be true that the reprobate is blessed with grace, yet this is also as true, that

the elect are blessed with more grace. It is the privilege only of those that are chosen, to be blessed with ALL Spiritual blessings, and to have ALL the good pleasure of the goodness of God fulfilled in and upon them. Those who are blessed with ALL spiritual blessings must needs be blessed with eternal life; and those in whom the Lord, not only works all his good pleasure, but fulfilleth all the good pleasure of his goodness upon them, they must needs be preserved to his heavenly kingdom; Ep. i 4, 5. 1 Th. i. 10. but none of the non-elect have these things conferred upon them; therefore the grace bestowed upon the one, doth differ both in nature and degree from the other. 3. There is a difference as to the management also. The reprobate is principal for the management of the grace he receiveth, but Jesus Christ is principal for the management of the grace the elect receiveth. When I say principal, I mean chief; for though the reprobate is to have the greatest hand in the management of what mercy and goodness the Lord bestoweth on him, yet not so as that the Lord will not help him at all; nay contrariwise he will, if first the reprobate do truly the duty that lieth on him: "If thou doest well, shalt thou not be accepted? but if thou doest not well, sin lieth at the door.' Ge. iv. 7. Thus it was also with Saul, who was rejected of God upon this account. 1 Sa. xii. 11–14; xv. 26. And I say, as to the elect themselves, though Jesus Christ our blessed Saviour be chief, as to the management of the grace bestowed on his chosen, yet not so as that he quite excludeth them from striving according to his working, which worketh in me mightily." Col. i. 29. Nay contrariwise, if those who in truth are elect, shall yet be remiss, and do wickedly, they shall feel the stroke of God's rod, it may be till their bones do break. But because the work doth not lie at their door to manage as chief, but as Christ's, therefore though he may perform his work with much bitterness and grief to them; yet he being engaged as the principal, will perform that which concerneth them, even until the day (the coming) of Jesus Christ. Ps. cxxxviii. 8. Phi. i. 6. From what hath been said, there ariseth this conclusion:

The elect are always under eternal mercy, but those not elect always under eternal justice; for you must consider this: there is eternal mercy and eternal justice, and there is present mercy and present justice. So then, for a man to be in a state of mercy, it may be either a state of mercy present, or both present and eternal also. And so again for a man to be in a state under justice, it may be understood either of present justice only, or of both present and eternal also.

That this may yet further be opened, I shall somewhat enlarge.

sideration of eternal justice, even then when in the enjoyment of present grace and mercy. And hence it is that as to their standing before the God of heaven, they are counted dogs, and sows, and devils, even then when before the elect of God themselves they are counted saints and brethren: The dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire.' 2 Pe. i. 22. And the reason is, because notwithstanding all their shew before the world, their old nature and corruptions do still bear sway within, which in time also, according to the ordinary judgment of God, is suffered so to shew itself, that they are visible to saints that are elect, as was the case of Simon 'Magus, and that wicked apostate Judas, who 'went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out that they might be made manifest that they were not all of us:' 1 Jn. ii. 19. They were not elect as we, nor were they sanctified as the elect of God themselves; wherefore eternal justice counts them the sons of perdition, when under their profession. And I say, they being under this eternal justice, it must needs have to do with them in the midst of their profession; and because also it is much offended with them for conniving with their lust, it taketh away from them, and that

fits and privileges that present mercy gave them; and not only so, but cuts them off for their iniquity, and layeth them under wrath for ever. They have forsaken the right way, (saith God) following the way of Baalam the son of Bosor; these are wells without water, clouds that are carried with a tempest;' trees whose fruit withereth, without fruit, twice dead, plucked up by the roots, for whom is reserved the blackness of darkness for ever.' 2 Pe. ii. 5, 16, 17. Jude 11—13. Jn. xvii. 12. Mat. xiii. 12; xxv. 29. Mar. iv. 25. Lu. viii. 18.

These things thus considered, you see,

1. That there is present grace and present mercy, eternal grace and eternal mercy.

2. That the elect are under eternal mercy, and THAT, when under present justice; and that the reprobate is under eternal justice, and THAT when under present mercy.

3. Thus you see again, that the non-elect perish by reason of sin, notwithstanding present mercy, because of eternal justice; and that the elect are preserved from the death, though they sin and are obnoxious to the strokes of present justice, by reason of eternal mercy. What shall we say then? Is there unrighteousness with God? God forbid: 'He hath mercy on whom he will have mercy, and compassion on whom he will have compassion." Bo. ix. 15.