in this World it still signifieth such a chusing as that but some are therein concerned and that therefore some are thence excluded Are all the Elect the Seed the Saved the Vessels of Mercy the Chosen and Peculiar Are not some yea the most the Children of the Flesh the Rest the Lost the Vessels of Wrath of Dishonour and the Children of Perdition Rom. 11.9 1 Pet. 2.8 9. Mat. 10.16 2 Sam. 6.21 Psal. 78.67 68. John 15.16 2 Cor. 4.3 Rom. 9.21 22. John 17.12 CHAP. II. What REPROBATION is HAving thus shewed you that there is such a thing as a Reprobation I come now to shew you what it is Which that I may do to your edification I shall first shew you what this word Reprobation signifieth in the general as it concerneth Persons temporary and visibly reprobate Secondly more particular as it concerneth Persons that are eternally and invisibly reprobate First generally As it concerneth Persons temporary and visibly reprobate thus To be reprobate is to be disapproved void of Judgement and rejected c. To be disapproved that is when the Word condemns them either as touching the Faith or the Holiness of the Gospel the which they must needs be that are void of spiritual and heavenly Judgement in the Mysteries of the Kingdom a manifest token they are rejected And hence it is that they are said to be reprobate or void of Judgement concerning the Faith reprobate or void of Judgement touching every good work having a reprobate mind to do those things that are not convenient either as to faith or manners And hence it is again that they are also said to be rejected of God cast away and the like 2 Cor. 13.6 7. 2 Tim. 3.8 Tit. 1.16 Rom. 1.28 Jer. 6.30 1 Cor. 9. I call this temporary visible Reprobation because these appear and are detected by the Word as such that are found under the above-named Errors and so adjudged without the grace of God Yet it is possible for some of these however for the present disapproved thorow the blessed acts and dispensations of Grace not onely to become visible Saints but also saved for ever Who doubts but that he who now by examining himself concerning Faith doth find himself though under Profession graceless may after that he seeing his woful state not onely cry to God for Mercy but finde Grace and obtain Mercy to help in time of need though 't is true that for the most part the contrary is fulfilled on them But to pass this and more particularly to touch the eternal invisible Reprobation which I shall thus hold forth It is to be passed by in or left out of Gods Election yet so as considered Upright In which Position you have these four things considerable First The Act of Gods Election Secondly The Negative of that Act. Thirdly The Persons reached by that Negative And Fourthly Their qualification when thus reached by it For the first * This Act of God in Electing it is a chusing or fore-appointing of some infallibly unto eternal Life which he also hath determined shall be brought to pass by the means that should be made manifest and efficacious to that very end Ephes. 1.3 4 5. 1 Pet. 1.2 Secondly Now the Negative of this Act is a passing by or a leaving of those not concerned in this Act a leaving of them I say without the bounds and so the saving Priviledges of this Act as it followeth by natural consequence that because a man chuseth but some therefore he chuseth not all but leaveth as the Negative of that Act all others whatsoever Wherefore as I said before those not contained within this blessed Act are called the Rest besides the Election The Election hath obtained it and the REST were blinded Thirdly The Persons then that are contained under the Negative of this Act they are those and those onely that pass through this wicked World without the saving grace of Gods Elect those I say that miss the most holy Faith which they in time are blest withal who are fore-appointed unto Glory And now for the qualification they were considered under when this Act of Reprobation laid dold upon them to wit They were considered Upright This is evident First From this Consideration That Reprobation is Gods act even the Negative of his Choosing or Electing and none of the acts of God make any man a sinner Secondly It is further evident by the similitude that is taken from the carriage of the Potter in his making of his Pots for by this comparison the God of heaven is pleased to shew unto us the nature of his determining in the act of Reprobation Hath not the Potter power over the Clay of the same lump c. Consider a little and you shall see that these three things do necessarily fall in to compleat the Potters action in every Pot he makes 1. A determination in his own mind what Pot to make of this or that piece of Clay a determination I say precedent to the fashion of the Pot the which is true in the highest degree in him that is excellent in working he determines the end before the beginning is perfected For this very purpose have I raised thee up Isa. 41.22 46.10 Exod. 9.16 2. The next thing considerable in the Potter it is the so making of the Pot even as he determined a Vessel to Honour or a Vessel to Dishonour There is no confusion or disappointment under the hand of this Eternal God his work is perfect and every way doth answer to what he hath determined Deut. 32.4 3. Observe again That whether the Vessel be to honour or to dishonour yet the Potter makes it good sound and fit for service his fore-determining to make this a Vessel to dishonour hath no perswasion at all with him to break or mar the Pot Which very thing doth well resemble the state of man as under the Act of eternal Reprobation for God made man upright Eccles. 7.29 From these Conclusions then consider 1. That the simple act of Reprobation it is a leaving or passing by not a cursing of the Creature 2. Neither doth this act alienate the heart of God from the Reprobate nor tie him up from loving favouring or blessing of him no not from blessing of him with the gift of Christ of Faith of Hope and many other benefits It onely denieth them that benefit that will infallibly bring them to eternal Life and that in despite of all opposition it only denieth so to bless them as the Elect themselves are blessed Abraham loved all the Children he had by all his Wives and gave them portions also but his choice Blessing as the fruit of his chiefest Love he reserved for Chosen Isaac Gen. 25.1 2 3 4 5 6. Lastly The act of Reprobation doth harm to no man neither means him any nay it rather decrees him upright le ts him be made upright and so be turned into the World CHAP. III. Of the Antiquity of REPROBATION
HAving now proceeded so far as to shew you what Reprobation is it will not be amiss if in this place I briefly shew you its Antiquity even when it began its rise the which you may gather by these following particulars I. Reprobation is before the Person cometh into the World or hath done good or evil This is evident by that of Paul to the Romans For the Children being not yet born neither having done any good or evil that the purpose of God according to Election might stand it was said unto Rebeka The Elder shall serve the Younger Here you find twain in their Mothers Womb and both receiving their destiny not onely before they had done good or evil but before they were in a capacity to do it they being yet unborn their destiny I say the one unto the other not unto the Blessing of Eternal Life the one Chose the other Refused the one Elect the other Reprobate The same also might be said of Ishmael and his Brother Isaac both which did also receive their destiny before they came into the world for the Promise that this Isaac should be the Heir it was also before Ishmael was born though he was elder by fourteen years or more then his Brother And it is yet further evident 1. Because Election is an Act of Grace There is a Remnant according to the Election of Grace Which Act of Grace saw no way so fit to discover its purity and independancy as by fastening on the Object before it came into the World that being the state in which at least no good were done either to procure good from God or to eclipse and darken this precious Act of Grace For though 't is true that no good thing that we have done before Conversion can obtain the Grace of Election yet the Grace of Election then appeareth most when it prevents our doing good that we might be loved therefore wherefore he saith again That the purpose of God according to Election might stand not of Works but of him that calleth it was said unto her The Elder shall serve the Younger 2. This is most agreeable to the nature of the Promise of giving seed to Abraham which Promise as it was made before the Child was conceived so it was fulfilled at the best time for the discovery of the Act of Grace that could have been pitched upon At this time will I come faith God and Sarah shall have a Son Which Promise because it carried in its Bowels the very Grace of Electing Love therefore it left out Ishmael with the Children of Keturah For in Isaac shall thy Seed be called Rom. 4.16 17 18 19. 9.9 3. This was the best and fittest way for the Decrees to receive sound bottom even for God both to chuse and refuse before the Creature had done good or evil and so before they came into the World That the purpose of God according to Election might stand saith he therefore before the Children were yet born or had done any good or evil it was said unto her c. Gods Decree would for ever want foundation should it depend at all upon the goodness and holiness either of Men or Angels especially if it were to stand upon that good that is wrought before Conversion yea or after Conversion either We find by daily experience how hard and difficult it is for even the holiest in the world to bear up and maintain their faith and love to God yet so hard as not at all to do it without continual supplies from Heaven How then is it possible for any so to carry it before God as to lay by this his Holiness a foundation for Election as to maintain that foundation and thereby to procure all those Graces that infallibly saveth the Sinner But now the choice I say being a choice of Grace as is manifest it being acted before the Creatures birth here Grace hath laid the Corner-Stone and determined the means to bring the work to perfection Thus the Foundation of God standeth sure having this Seal The Lord knoweth who are his that is who he hath chosen having excluded Works both good and bad and founded all in an Unchangable Act of Grace the Negative whereof is this harmless Reprobation II. But secondly To step a little backward and so to make all sure This Act of Reprobation was before the world began which therefore must needs confirm that which was said but now that they were before they were born both destinated before they had done good or evil This is manifest by that of Paul to the Ephesians at the beginning of his Epistle where speaking of Election whose Negative is Reprobation he saith God hath chosen us in Christ before the Foundation of the World Nay further if you please consider That as Christ was ordained to suffer before the foundation of the world and as we that are Elected were chosen in him before the foundation of the world so it was also ordained we should know him before the foundation of the world ordained that we should be holy before him in love before the foundation of the world and that we in time should be created in him to good works and ordained before that we should walke in them Wherefore Reprobation also it being the Negative of Electing Love that is because God Elected but Some therefore he Left the Rest these Rest therefore must needs be of as ancient standing under Reprobation as the Chosen are under Election both which it is also evident was before the world began Which serveth yet further to prove that Reprobation could not be with respect to this or the other sin it being onely a leaving them and that before the world out of that free Choice which he was pleased to bless the other with Even as the Clay with which the dishonourable Vessel is made did not provoke the Potter for the sake of this or that impediment therefore to make it so but the Potter of his own will of the Clay of the same lump of the Clay that is full as good as that of which he hath made the Vessel to Honour did make this and the other a Vessel of Dishonour c. 1 Pet. 1.20 21. 1 Cor. 2.6 7. Ephes. 1.3 4. Ephes. 2.10 CHAP. IV. Of the Causes of REPROBATION HAving thus in a word or two shewed the Antiquity of Reprobation I now come in this place to shew you the Cause thereof for doubtless this must stand a truth That what ever God doth there is sufficient ground therefore whether by us apprehended or else without our reach First then It is caused from the very Nature of God There are two things in God from which or by the vertue of which all things have their rise to wit the Eternity of God in general and the eternal Perfection of every one of his Attributes in particular for as by the first he must needs be before all things so by vertue of the second
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 adde 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 onely wise hath thought fit should accompany us to the Ship yea in the Sea to our desired Haven The Fifth REASON Fifthly 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 tender'd 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 tender'd for their Life and Salvation that enjoy it not now as a Word barely tender'd but backed by the strength of Heaven Behold what manner of Love the Father hath bestowed upon us that we should be called the Children of God! even we who believe according to the working of his mighty Power which he wrought in Christ when he raised him from the dead 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 Judgements they have not known them Praise ye the Lord. Now are the Sacrifices bound even to the Horns of the Altar with a Lord how is it that thou shouldst manifest thy self to us and not unto the World He sent from above he took me he drew me out of many Waters he delivered me from my strong Enemy and from them that hated me for they were too strong for me 1 Thes. 1.4 5 6 7. 1 Joh. 3.1 2 3. Psal. 147.20 Joh. 14.22 2 Sam. 22.17 Psal. 18.16 For thus the Elect considereth Though we all came alike into the World and are the Children of Wrath by Nature yea though we have alike so weakened our selves by sin that the whole Head is sick and the whole Heart faint being altogether gone out of the way and every one become altogether unprofitable both to God and our selves 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 Yea that he should prepare eternal Mansions for me 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 That he should do this notwithstanding my Sins though I had no Righteousness 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 off Besides that he should mollifie my Heart break it and then delight in it put his Fear in it and then look to me and keep me as the Apple of his Eye 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 That the Lord should think on this before he made the World and sufficiently ordain the means before he had laid the foundation of the Hills For this he is worthy to be praised Yea Let every thing that hath breath praise the Lord Praise ye the Lord. Ephes. 2.1 2 3. Rom. 3.9 Isa. 1.5 Rom. 3.12 Psal. 23.6 37.23 2 Cor. 5.5 Deut. 9.5 6 7. Ezek. 16.60 61 62 63. Deut. 7.7 8. Mal. 1.2 Psal. 51.17 Jer. 32.4 Isa. 66.2 Psal. 138.6 Jer. 31.3 1 Cor. 2.9 Object 3. But you have said before That the Reprobate 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 rellish 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 Answ. To this Objection I might answer many things but for brevity take this Reply 1. 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 Polutions of the World and become a visible Saint joyn in Church Communion 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 To begin then with the nature of it 1. The faith that the Chosen are blessed with it goeth under another name then any faith besides even the Faith of Gods Elect as of a faith belonging to them onely of which none others do partake which faith also for the nature of it is called Faith most holy 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 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. Tit. 1.1 Jude 20. 2 Pet. 1.1 2 Thes. 1.3 1 Cor. 13.8 Phillip 3. 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 it self He hath blessed us according as he hath chosen us 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 it self is most absolute and infallible they also that they may compleatly answer the end will do the work infallibly likewise still through the management of Christ I have prayed that thy Faith fail not Ephes. 1.4 5. Luk. 2.32 But secondly 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
must all things consist And as he is before all things they having consistence by him so also is he before all states or their Causes be they either good or bad of continuance or otherwise he being the first without beginning c. whereas all other things with their causes have rise dependance or toleration of being from him Col. 1.17 Hence it follows that nothing either Person or Cause c. can by any means have a being but first he knows thereof allows thereof and decrees it shall be so Who is he that saith and it cometh to pass when the Lord commandeth it not Now then because that Reprobation as well as Election are subordinate to God his Will also which is eternally perfect being most immediately herein concerned it was impossible that any should be Reprobate before God had both willed and decreed it should be so It is not the being of a thing that administers matter of knowledge or fore-sight thereof to God but the perfection of his Knowledge Wisdom and Power c. that giveth the thing its being God did not fore-decree there should be a World because he foresaw there would be one but there must be one because he had before decreed there should be one The same is true as touching the case in hand For this very purpose have I raised thee up that I might shew in thee my power Lam. 3.37 Exod. 9.16 Rom. 9.17 Secondly A second Cause of Eternal Reprobation Is the exercise of Gods Soveraignty for if this is true That there is nothing either visible or invisible whether in Heaven or Earth but hath its being from him then it must most reasonably follow that he is therefore Soveraign Lord c. and may also according to his own will as he pleaseth himself both exercise and manifest the same being every whit absolute and can do and may do whatsoever his Soul desireth and indeed good reason for he hath not onely made them all but for his pleasure they both were and are created Now the very exercise of this Soveraignty produceth Reprobation Therefore hath he mercy on whom he will have mercy and whom he will he hardneth Hath not the Potter power over the Clay of the same lump And doth he not make his Pots according to his pleasure Here therefore the Mercy Justice Wisdom and Power of God take liberty to do what they will Saying My Counsel shall stand and I will do all my Pleasure Job 23.13 Dan. 4.35 Rev. 4.11 Rom. 9.18 Isa. 43.13 46.11 Thirdly Another Cause of Eternal Reprobation Is the act and working of Distinguishing Love and Everlasting Grace God hath universal Love and particular Love general Love and distinguishing Love and so accordingly doth decree purpose and determine from general Love the extension of general Grace and Mercy but from that Love that is distinguishing peculiar Grace and Mercy Was not Esau Jacobs Brother Yet I loved Jacob saith the Lord. Yet I loved Jacob that is with a better Love or a Love that is more distinguishing As he farther makes appear in his answer to our Father Abraham when he praid to God for Ishmael As for Ishmael saith he I have heard thee behold I have blessed him and will also make him fruitful but my Covenant will I establish with Isaac whom Sarah shall bear unto thee Touching which words there are these things observable Mal. 1.2 Gen. 17.18 19 c. 1. That God had better Love for Isaac than he had for his Brother Ishmael Yet 2. Not because Isaac had done more worthy and goodly deeds for Isaac was yet unborn 3. This choice Blessing could not be denied to Ishmael because he had disinherited himself by sin for this Blessing was intailed to Isaac before Ishmael had a being also Rom. 4.16 17 18 19. Gen. 15.4 5. Gen. 16. 4. These things therefore must needs fall out through the working of distinguishing Love and Mercy which had so cast the business that the purpose of God according to Election might stand Further Should not God decree to shew distinguishing Love and Mercy as well as that which is general and common he must not discover his best Love at all to the Sons of Men. Again If he should reveal and extend his best Love to all the World in general then there would not be such a thing as Love that doth distinguish for distinguishing Love appeareth in separating between Isaac and Ishmael Jacob and Esau the many called and the few chosen Thus by vertue of distinguishing Love some must be Reprobate For distinguishing Love must leave some both of the Angels in Heaven and the Inhabitants of the Earth wherefore the Decree also that doth establish it must needs leave some Fourthly Another Cause of Reprobation Is Gods willingness to shew his wrath and to make his power known This is one of those Arguments that the holy Apostle setteth against the most knotty and strong Objection that ever was framed against the Doctrine of Eternal Reprobation Thou wilt say then saith he Why doth he yet find fault for if it be his will that some should be rejected hardned and perish why then is he offended that any sin against him for who hath resisted his will Hold saith the Apostle stay a little here first remember this Is it meet to say unto God what doest thou Shall the thing formed say to him that formed it Why hast thou made me thus Hath not the Potter power over the Clay of the same lump c. Besides when you have thought your worst to wit that the effects of Reprobation must needs be consummate in the eternal perdition of the Creature yet again consider What if God be willing to shew his Wrath as well as Grace and Mercy And what if he that he may so do exclude some from having share in that Grace that would infallibly against all resistance bring us safe unto eternal Life What then Is he therefore the Author of your perishing or his eternal Reprobation either Do you not know that he may refuse to Elect who he will without abusing of them Also that he may deny to give them that Grace that would preserve them from sin without being guilty of their Damnation May he not to shew his wrath suffer with much long-suffering all that are the Vessels of Wrath by their own voluntary will to fit themselves for wrath and for destruction Yea might he not even in the act of Reprobation conclude also to suffer them thus left to fall from the state he left them in that is as they were considered upright and when fallen to binde them fast in Chains of Darkness unto the Judgement of the great day but he must needs be charged foolishly You shall see in that day what a Harmony and what a Glory there will be found in all Gods Judgements in the overthrow of the Sinner also how clear the Lord will shew himself of having any working hand in that which causeth eternal ruine notwithstanding