The reasons are,
1. Because not God, but sin, hath made him unreasonable; without which, reasonable terms had done his work for him: for reasonable terms are the most equal and righteous terms that can be propounded between parties at difference; yea the terms that most suiteth and agreeth with a reasonable creature, such as man; nay, reasonable terms are, for terms, the most apt to work with that man whose reason is brought into and held captive by very sense itself (Eze 18; 33).
2. God goeth yet further, he addeth promises of mercy, as those that are inseparable to the terms he offereth, even to pour forth his Spirit unto them; 'Turn at my reproof, and behold I will pour forth of my Spirit unto you, and incline your ear; come unto me, hear and your soul shall live' (Prov 1:23-27).
Now then to the question itself, to wit, that seeing it is impossible the reprobate should be saved; seeing also this is infallibly foreseen of God, and seeing also that God hath beforehand determined to suffer it so to be; yet I shall shew you it is requisite, yea very requisite, that he should both will and command that the gospel, and so grace in the general tenders thereof should be proffered unto them.
FIRST REASON.—And that first, to shew that this reprobation doth not in itself make any man absolutely incapable of salvation: for if God had intended that by the act of reprobation, the persons therein concerned should also by that only act have been made incapable of everlasting life, then this act must also have tied up all the means from them, that tendeth to that end; or at least have debarred the gospel's being offered to them by God's command, for that intent; otherwise who is there but would have charged the Holy One as guilty of guile, and worthy of blame, for commanding that the gospel of grace and salvation should be offered unto this or that man, whom yet he hath made incapable to receive it, by his act of reprobation. Wherefore this very thing, to wit, that the gospel is yet to be tendered to these eternally reprobated, sheweth that it is not simply the act of God's reprobation, but sin, that incapacitateth the creature of life everlasting. Which sin is no branch of this reprobation, as is evident, because the elect and reprobate are both alike defiled therewith.
SECOND REASON.—God also sheweth by this, that the reprobate do not perish for want of the offers of salvation, though he hath offended God, and that upon most righteous terms; according to what is written, 'As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live' (Eze 33:11, 18:31,32). 'Turn ye unto me, saith the Lord of Hosts, and I will turn unto you, saith the Lord of Hosts' (Zech 1:3). So then, here lieth the point between God and the reprobate, I mean the reprobate since he hath sinned, God is willing to save him upon reasonable terms, but not upon terms above reason; but not reasonable terms will [go] down with the reprobate, therefore he must perish for his unreasonableness.
That God is willing to save even those that perish for ever, is apparent, both from the consideration of the goodness of his nature (Psa 145:9), of man's being his creature, and indeed in a miserable state (Job 14:15, 3:16). But I say, as I have also said already, there is a great difference between his being willing to save them, through their complying with these his reasonable terms, and his being resolved to save them, whether they, as men, will close therewith, or no; so only he saveth the elect themselves, even 'according to the riches of his grace' (Eph 1:7). Even 'according to his riches in glory, by Christ Jesus' (Phil 4:19). Working effectually in them, what the gospel, as a condition, calleth for from them. And hence it is that he is said to give faith (Phil 1:29), yea the most holy faith, for that is the faith of God's elect, to give repentance (Acts 5:31), to give a new heart, to give his fear, even that fear that may keep them for ever from everlasting ruin (Eph 1:4); still engaging his mercy and goodness to follow them all the days of their lives (Jer 32:40; Eze 36:26,27), that they may dwell in the house of the Lord for ever (Psa 23:6), and as another scripture saith, 'Now he that hath wrought us for the selfsame thing, is God' (2 Cor 5:5; Rom 8:26, &c.).
But I say, his denying to do thus for every man in the world, cannot properly be said to be because he is not heartily willing they should close with the tenders of the grace held forth in the gospel, and live. Wherefore you must consider that there is a distinction to be put between God's denying grace on reasonable terms, and denying it absolutely; and also that there is a difference between his withholding further grace, and of hindering men from closing with the grace at present offered; also that God may withhold much, when he taketh away nothing; yea, take away much, when once abused, and yet be just and righteous still. Further, God may deny to do this or that absolutely, when yet he hath promised to do, not only that, but more, conditionally. Which things considered, you may with ease conclude, that he may be willing to save those not elect, upon reasonable terms, though not without them.
It is no unrighteousness in God to offer grace unto the world, though but on these terms only, that they are also foreseen by him infallibly to reject; both because to reject it is unreasonable, especially the terms being so reasonable, as to believe the truth and live; and also because it is grace and mercy in God, so much as once to offer means of reconciliation to a sinner, he being the offender; but the Lord, the God offended; they being but dust and ashes, he the heavenly Majesty. If God, when man had broke the law, had yet with all severity kept the world to the utmost condition of it, had he then been unjust? Had he injured man at all? Was not every tittle of the law reasonable, both in the first and second table? How much more then is he merciful and gracious, even in but mentioning terms of reconciliation? especially seeing he is also willing so to condescend, if they will believe his word, and receive the love of the truth. Though the reprobate then doth voluntarily, and against all strength of reason, run himself upon the rocks of eternal misery, and split himself thereon, he perisheth in his own corruption, by rejecting terms of life (2 Thess 2:10; 2 Peter 2:12,13).
Object. But the reprobate is not now in a capacity to fulfil these reasonable terms.