God had here stept in he had either added that which had been needless and so had not obtained thankfulness or else had made the strength of Adam useless yea his own workmanship in so creating him superfluous or else by consequence imperfect 3. If he had done so he had taken Adam from his duty which was to trust and believe his Maker he had also made void the end of the Commandment which was to perswade to watchfulness diligence sobriety and contentedness yea and by so doing would not onely himself have tempted Adam to transgression even to lay aside the exercise of that strength that God had already given him but should have become the Pattern or the first Father to all loosness idleness and neglect of duty Which would also not onely have been an ill example to Adam to continue to neglect so reasonable and wholsome Duties but would have been to himself an Argument of defence to retort upon his God when he had come at another time to reckon with him for his misdemeanors Many other weighty Reasons might here be further added for Gods vindication in this particular but at this time let these suffice CHAP. VII Whether any under eternal Reprobation have just cause to quarrel with God for not Electing of them THat the Answer to this Question may be to edification recal again what I have before asserted to wit That for a man to be left out of Gods Election and to be made a Sinner is two things and again For a man to be not Elect and to be condemned to Hell fire is two things also Now I say if non-Election makes no man a Sinner and if it appoints no man to Condemnation neither then what ground hath any Reprobate to quarrel with God for not Electing of him Nay further Reprobation considereth him upright leaveth him upright and so turneth him into the World what wrong doth God do him though he hath not elected him What reason hath he that is left in this case to quarrel against his Maker If thou say Because God hath not chosen them as well as chosen others I answer Nay but O man who art thou that repliest against God Shall the thing formed say to him that formed it Why hast thou made me thus Behold as the Clay is in the hand of the Potter so are ye in my hand O House of Israel saith the Lord God So then if I should say no more but that God is the onely Lord and Creator and that by his Soveraignty he hath power to dispose of them according to his pleasure either to chuse or to refuse according to the counsel of his own Will who could object against him and be guiltless He giveth no account of any of his ways and what his Soul desireth that doth he Rom. 9.20 21. Jer. 18.6 Job 23.13 33.13 Again God is wiser then man and therefore can shew a reason for what he acts and does both when and where at present thou seest none Shall God the onely wise be arraigned at the Bar of thy blind Reason and there be judged and condemned for his Acts done in Eternity Who hath directed the Spirit of the Lord or who hath been his Counsellour Do you not know that he is far more above us then we are above our Horse or Mule that is without understanding Great things doth he that we cannot comprehend great things and unsearchable and marvellous things without number Rom. 11.34 35. Job 5.9 37.5 But I say Should we take it well if our Beast should call us to account for this and the other righteous Act and judge us unrighteous and our Acts ridiculous and all because it sees no reason for our so doing Why we are as Beasts before God Psal. 73.22 But again To come yet more close to the point The Reprobate quarrels with God because he hath not elected him well but is not God the Master of his own Love And is not his Will the only Rule of his Mercy And may he not without he give offence to thee lay hold by electing Love and Mercy on whom himself pleaseth Must thy Reason nay thy Lust be the Ruler Orderer and Disposer of his Grace May I not do what I will with mine own saith he Is thine eye evil because mine is good Matth. 20.15 Further What harm doth God to any Reprobate by not Electing of him He was as hath been said considered Upright so formed in the Act of Creation and so turned into the World Indeed he was not Elected but hath that taken any thing from him No verily but leaveth him in good condition There is good and better and best of all he that is in a good estate though others through free Grace are in a far better hath not any cause to murmur either with him that gave him such a place or at him that is placed above him In a word Reprobation maketh no man personally a Sinner neither doth Election make any man personally Righteous It is the consenting to sin that makes a man a Sinner and the imputation of Grace and Righteousness that makes gospelly and personally Just and Holy But again Seeing it is Gods Act to leave some out of the bounds of his Election it must needs be therefore positively good Is that then which is good in it self made sin unto thee God forbid God doth not evil by leaving this or that man out of his Electing Grace though he chuse others to Eternal Life through Jesus Christ our Lord. Wherefore there is not a Reprobate that hath any Cause and therefore no just Cause to quarrel with his Maker for not electing of him And that besides what hath been spoken if you consider 1. For God to Elect is an Act of Soveraign Grace but to pass by or to refuse so to do is an Act of Soveraign Power not of Injustice 2. God might therefore have chose whether he would have Elected any or so many or few and also which and where he would 3. Seeing then that all things are at his dispose he may fasten Electing Mercy where he pleaseth and other Mercy if he will to whom and when he will 4. Seeing also that the least of Mercies are not deserved by the best of Sinners men instead of quarreling against the God of Grace because they have not what they list should acknowledge they are unworthy of their breath and also should confess that God may give Mercy where he pleaseth and that too both which or what as also to whom and when he will and yet be good and just and very gracious still Nay Job saith He taketh away who can hinder him Or who will say unto him What doest thou Job 9.12 The Will of God is the Rule of all Righteousness neither knoweth he any other way by which he governeth and ordereth any of his Actions Whatsoever God doth it is good because he doth it whether it be to give Grace or to detain it whether in chusing or
Condemnation are two distinct things properly relating to two distinct Attributes arising from two distinct Causes First They are two distinct things Reprobation a simple leaving of the Creature out of the bounds of Gods Election but to appoint to Condemnation is to bind them over to everlasting punishment Now there is a great difference between my refusing to make of such a Tree a Pillar in my House and of condemning it unto the fire to be burned Secondly As to the Attributes Reprobation respects Gods Soveraignty but to appoint to Condemnation his Justice Rom. 9.18 Gen. 18.25 Thirdly As to the Causes Soveraignty being according to the Will of God but Justice according to the Sin of Man For God though he be the onely Sovereign Lord and that to the height of perfection yet he appointeth no man to the pains of everlasting fire meerly from Soveraignty but by the Rule of Justice God damneth not the man because he is a man but a Sinner and fore-appoints him to that place and state by fore-seeing of him wicked Rom. 1.18 19. Col. 3.6 Again As Reprobation is not the same with fore-appointing to eternal Condemnation so neither is it the Cause thereof If it be the Cause then it must either 1. Leave him infirm Or 2. Infuse sin into him Or 3. Take from him something that otherwise would keep him upright 4. Or both license Satan to tempt and the Reprobate to close in with the temptation But it doth none of these therefore it is not the Cause of the Condemnation of the Creature That it is not the Cause of Sin it is evident 1. Because the Elect are as much involved therein as those that are passed by 2. It leaveth him not infirm for he is by an after-Act to wit of Creation formed perfectly upright 3. That Reprobation infuseth no sin appeareth because it is the Act of God 4. That it taketh nothing that good is from him is also manifest it being onely a leaving of him 5. And that it is not by this Act that Satan is permitted to tempt or the Reprobate to sin is manifest because as Christ was tempted so the Elect fall as much into the temptation at least many of them as many of those that are Reprobate Whereas if these things came by Reprobation then the Reprobate would be onely concerned therein All which will be further handled in these questions yet behind Object From what hath been said there is concluded this at least That God hath infallibly determined and that before the World the infallible damnation of some of his Creatures for if God hath before the World bound some over to eternal punishment and that as you say for sin then this determination must either be fallible or infallible not fallible for then your other position of the certainty of the number of Gods Elect is shaken unless you hold that there may be a number that shall neither go to Heaven nor Hell Well then if God hath indeed determined fore-determined that some must infallibly perish doth not this his Determination lay a necessity on the Reprobate to sin that he may be damned for No sin no damnation that is your own Argument Answ. That God hath ordained the damnation of some of his Creatures it is evident but whether this his Determination be positive and absolute there is the question For the better understanding whereof I shall open unto you the variety of Gods Determinations and their nature as also rise The Determinations of God touching the destruction of the Creature they are either ordinary or extraordinary Those I count ordinary that were commonly pronounced by the Prophets and Apostles c. in their ordinary way of preaching to the end men might be affected with the love of their own Salvation now these either bound or loosed but as the condition or qualification was answered by the Creature under Sentence and no otherwise 1 Sam. 12.25 Isa. 1.20 Mat. 18.3 Luk. 13.1 2 3. Rom. 2.8 9. Rom. 8.13 Rom. 11.13 1 Cor. 6.9 Again Those extraordinary though they respect the same conditions yet they are not grounded immediately upon them but upon the infallible fore-knowledge and fore-sight of God and are thus distinguished First the ordinary determination it stands but at best upon a supposition that the Creature may continue in Sin and admits of a possibility that it may not but the extraordinary stands upon an infallible fore-sight that the Creature will continue in sin wherefore this must needs be positive and as infallible as God himself Again These two Determinations are also distinguished thus The ordinary is applicable to the Elect as well as to the Reprobate but the other to the Reprobate only It is proper to say even to the Elect themselves He that believeth shall be saved and he that believeth not shall be damned but not to say to them These are appointed to UTTER destruction or that they shall UTTERLY perish in their own Corruptions or that for them is RESERVED the blackness of darkness FOR EVER 1 King 20.42 2 Pet. 2.12 Jude 13. So then though God by these determinations doth not lay some under irrecoverable condemnation yet by one of them he doth as is further made out thus 1. God most perfectly fore-seeth the final impenitency of those that so die from the beginning to the end of the World Prov. 15.11 Psal. 139.2 Isa. 46.10 2. Now from this infallible fore sight it is most easie and rational to conclude and that positively the infallible overthrow of every such creature Did I infallibly fore-see that this or that man would cut cut his heart in the morning I might infallibly determine his death before night Object But still the Question is Whether God by this his determination doth not lay a necessity on the Creature to sin For No Sin no Condemnation This is true by your own Assertion Answ. No by no means For 1. Though it be true that Sin must of absolute necessity go before the infallible condemnation and overthrow of the Sinner and that it must also be pre-considered by God yet it needs not lay a necessity upon him to sin for let him but alone to do what he will and the Determination cannot be more infallible then the Sin which is the cause of its Execution 2. As it needs not so it doth not for this positive Determination is not grounded upon what God will effect but on what the Creature will and that not thorow the instigaâ—ion of God but the instigation of the Devil What might not I if I most undoubtedly foresaw that such a Tree in my Garden would onely cumber the ground notwithstanding reasonable means might not I I say from hence determine seven years before to cut it down and burn it in the fire but I must by so determining necessitate this Tree to be fruitless The case in hand is the very same God therefore may most positively determine the infallible damnation of his Creature and yet
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
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
he hath reprobated such doth suffer them to sin and that too that he might shew his wrath on the vessels of his wrath the which I also after this next Chapter shall further clear up to you As the Lord knows how to deliver the godly out of temptation without approving of their miscarriages so he also knoweth how to reserve the ungodly unto the day of Judgement to be punished yet never to deserve the least of blame for his so reserving of them though none herein can see his way for he alone knows how to do it Rom. 9.19 2 Pet. 2.9 CHAP. V. Of the Unchangableness of Eternal Reprobation MAny Opinions have passed through the hearts of the Sons of men concerning Reprobation most of them endeavouring so to hold it forth as therewith they might if not heal their Conscience slightly yet maintain their own Opinion in their Judgement of other things still wringing now the Word this way and anon again that for their purpose also framing within their Soul such an imagination of God and his acts in Eternity as would suit with such Opinions and so present all to the world And the rather they have with greatest labour strained unweariedly at this above many other Truths because of the grim and dreadful face it carrieth in most mens apprehensions But none of these things however they may please the Creature can by any means in any measure either cause God to undo unsay or undetermine what he hath concerning this decreed and established First Because they suit not with his nature especially in these Foundation-acts The Foundation of God standeth sure even touching Reprobation that the purpose of God according to Election might stand I know saith Solomon that whatsoever the Lord doth it abideth for ever nothing can be put unto it nor anything taken from it c. Hath he said it and shall he not do it Hath he spoken and shall he not bring it to pass His Decrees are composed according to his eternal Wisdom established upon his unchangable Will governed by his Knowledge Prudence Power Justice and Mercy and are brought to conclusion on his part in perfect holiness through the abiding of his most blessed Truth and Faithfulness He is a Rock his way is perfect for all his works are Judgement A God of Truth and without iniquity just and right is he 2 Tim. 2.18 19. Rom. 9.11 Eccles. 3.14 Numb 23.19 Deut. 32.4 Secondly This Decree is made sure by the number measure and bounds of Election for Election and Reprobation do inclose all reasonable Creatures that is either the one or the other Election those that are set apart for Glory and Reprobation those left out of this Choice Now as touching the Elect they are by this Decree confined to that limited number of Persons that must amount to the compleat making up the fulness of the mystical Body of Christ yea so confined by this eternal purpose that nothing can be diminished from or added thereunto and hence it is that they are called his Body and Members in particular the fulness of him that fills all in all and the measure of the stature of the fulness of Christ which Body considering him as the Head thereof in conclusion maketh up one perfect man and holy Temple for the Lord these are called Christs Substance Inheritance and Lot and are said to be booked marked and sealed with Gods most excellent knowledge approbation and liking As Christ said to his Father Thine eyes did see my Substance yet being imperfect and in thy Book are all my Members written which in continuance were finished when yet there was none of them This being thus I say it is in the first place impossible that any of those Members should miscarry for who shall lay any thing to the charge of Gods Elect and because they are as to number every way sufficient being his Body and so by their compleating to be made a perfect man therefore all others are rejected that the purpose of God according to Election might stand Besides it would not onely argue weakness in the Decree but monstrousness in the Body if after this any appointed should miscarry or any besides them be added to them Ephes. 1.22 23. 4.11 12 13. Psal. 16. 2 Tim. 2.18 19. Psal. 139.16 Mat. 24.24 Rom. 8.33 Rom. 9.11 Thirdly Nay further that all may see how punctual exact and to a tittle this Decree of Election is God hath not onely as to number and quantity confined the persons but also determined and measured and that before the World the number of the Gifts and Graces that are to be bestowed on these Members in general and also what Graces and Gifts to be bestowed on this or that Member in particular He hath blessed us with all spiritual Blessings in Christ according as he hath chosen us in him before the foundation of the World and bestoweth them in time upon us according to the eternal purpose which he purposed in Christ Jesus our Lord. He hath given to the Eye the Grace that belongeth to the Eye and to the hand that which he also hath appointed for it And so to every other Member of the Body Elect he doth deal out to them their determined measure of Grace and Gifts most fit for their Place and Office Thus is the Decree established both of the Saved and also the Non-Elect Ephes. 1.3 4. 3.7 8 9 10 11. Rom. 12.3 Ephes. 4.16 Col. 2.19 Ephes. 4.12 13. Fourthly But again Another thing that doth establish this Decree of Eternal Reprobation Is the weakness that Sin in the Fall and since hath brought all Reprobates into For though it be most true that Sin is no Cause of eternal Reprobation yet seeing Sin hath seized on the Reprobate it cannot be but thereby the Decree must needs be the faster fixed If the King for this or the other weighty Reason doth decree not to give this or that man who yet did never offend him a place in his Privy Chamber if this man after this shall be infected with the Plague this rather fastens then losens the Kings Decree As the Angels that were left out of Gods Election by reason of the sin they committed after are so far off from being by that received into Gods Decree that they are therefore bound for it in Chains of everlasting Darkness to the Judgment of the Great Day CHAP. VI. Whether to be Reprobated be the same with being appointed before-hand unto eternal Condemnation If not how do they differ Also whether Reprobation be the cause of Condemnation IT hath been the custom of ignorant men much to quarrel at eternal Reprobation concluding for want of knowledge in the Mystery of Gods Will that if he reprobate any from Eternity he had as good have said I will make this man to damn him I will decree this man without any consideration to the everlasting Pains of Hell When in very deed for God to reprobate and to appoint before-hand to eternal
not at all necessitate the Creature to sin that he might be damned Object But how is this similitude pertinent For God did not onely fore-see sin would be the destruction of the Creature but let it come into the world and so destroy the Creature If you as you fore-see the fruitlesness of your Tree should withal see that which makes it so and that too before it makes it so and yet let the impâ—diment come and make it so are not you now the cause of the unfruitfulness of that Tree which you have before condemned to the sue to be burned For God might have chose whether he would have let Adam sin and so sin to have got into the world by him Answ. Similitudes never answer every way if they be pertinent to that for which they are intended 't is enough and to that it answereth well being brought to prove no more but the natural consequence of a true and infallible fore-sight And now as to what is objected further As that God might have chose whether Sin should have come into the World by Adam to the destruction of so many To that I shall answer 1. That Sin could not have come into the World without Gods permission it is evident both from the perfection of his fore-sight power 2. Therefore all the means motives and inducements thereunto must also by him be not onely fore-seen but permitted 3. Yet so that God will have the timing proceeding bounding and ordering thereof at his dispose Surely the wrath of man shall praise thee and the remainder of wrath shalt thou restrain 1 Kings 22.20 21 22. John 8.20 Luk. 22.51 52. Psal. 76.10 4. Therefore it must needs come into the world not without but by the knowledge of God not in despite of him but by his suffering of it Object But how then is he clear from having a hand in the death of him that perisheth Answ. Nothing is more sure then that God could have kept Sin out of the world if it had been his will and this is also as true that it never came into the world with his liking and compliance And for this you must consider that Sin came into the world by two steps 1. By being offered 2. By prevailing Touching the first of these God without the least injury to any Creature in Heaven or Earth might not onely suffer it but so far countenance the same that is so far forth as for trial onely As it is said of Abraham God tempted Abraham to slay his onely Son and led Christ by the Spirit into the Wilderness to be tempted of the Devil This is done without any harm at all nay it rather produceth good for it tends to discover Sincerity to exercise Faith in and Love to his Creator also to put him in mind of the continual need he hath of depending on his God for the continuation of help and strength and to provoke to Prayers to God when ever so engaged Gen. 22.1 2. Mark 1.12 Luke 4.1 Deut. 8.1 2 3. 1 Pet. 1.7 8. Heb. 5.7 Matth. 26.41 Object But God did not onely admit that Sin should be offered for trial and there to stay but did suffer it to prevail and overcome the World Answ. Well this is granted But yet consider 1. God did neither suffer it nor yet consent it should but under this consideration If Adam upright Adam gave way thereto by forsaking his Command In the day thou eatest thereof thou shalt surely die Which Adam did not because God did compel him or perswade him to it but voluntarily of his own mind contrary to his God's Command So then God by suffering sin to break into the World did it rather in Judgement as disliking Adam's Act and as a punishment to man for listening to the Tempter and as a discovery of his anger at mans disobedience then to prove that he is guilty of the misery of his Creature Gen. 2.17 3.3 2. Consider also that when God permitted Sin for trial it was when offered first to them onely who were upright and had sufficient strength to resist it 3. They were by Gods Command to the contrary driven to no strait to tempt them to encline to Satan Of every Tree of the Garden thou mayst freely eat saith God onely let this alone 4. As touching the beauty and goodness that was in the Object unto which they were allured What was it Was it better then God Yea was it better then the Tree of Life for from that they were not exempted till after they had sinned Did not God know best what was best to do them good 5. Touching him that perswaded them to do this wicked Act Was his word more to be valued for truth more to be ventured on for safety or more to be honoured for the worthiness of him that spake then was his that had forbad it The one being the Devil with a Lie and to kill them the other being God with his Truth and to preserve them safe Quest. But was not Adam unexpectedly suprized Had he notice before-hand and warning of the danger for God foresaw the business Answ. Doubtless God was fair and faithful to his Creature in this thing also as clearly doth appear from these considerations 1. The very Commandment that God gave him fore-bespake him well to look about him and did indeed insinuate that he was likely to be tempted 2. It is yet more evident because God doth even tell him of the danger In the day thou eatest thereof thou shalt surely die 3. Nay God by speaking to him of the very Tree that was to be forborn telling him also where it stood that he might the better know it did in effect expresly say unto him Adam If thou be tempted it will be about that Tree and the fruit thereof wherefore if thou findest the Tempter there then beware thy life To conclude then Though Sin did not come into the World without Gods sufferance yet it did without his liking God suffered also Cain to kill his Brother and Ishmael to mock at Isaac but he did not like the same Gen. 4.9 10 11. Gal. 4.30 Secondly Therefore though God was first in concluding Sin should be offered to the World yet man was the first that consented to a being overcome thereby Thirdly then Though God did fore-determine that Sin should enter yet it was not but with respect to certain terms and conditions which yet was not to be enforced by vertue of the determination but permitted to be compleated by the voluntary inclination of a perfect and upright man And in that the determination was most perfectly infallible it was thorow the foresight of the undoubted inclination of this good and Upright Person Quest. But might not God have kept Adam from inclining if he would Answ. What more certain But yet consider 1. Adam being now an upright man he was able to have kept himself had he but looked to it as he should and might 2. This being so if
But now the Preacher offering mercy in the Gospel to Sinners as they are Sinners here is way made for the Word to be spoke in faith because his Hearers are Sinners yea and incouragement also for the People to receive and close therewith they understanding they are Sinners Christ Jesus came into the World to save Sinners Luk. 24.46 47. Fourthly The Gospel must be preached to Sinners as they are Sinners without distinction of Elector Reprobate because neither the one not yet the other as considered under these simple Acts are fit subjects to embrace the Gospel for neither the one Act nor yet the other doth make either of them Sinners but the Gospel is to be tender'd to men as they are Sinners and personally under the curse of God for sin Wherefore to profer Grace to the Elect because they are Elect it is to profer Grace and Mercy to them as not considering them as Sinners And I say to deny it to the Reprobate because he is not Elected it is not only a denyal of Grace to them that have no need thereof but also before occasion is given on their part for such a Dispensation And I say again therefore to offer Christ and Grace to man Elect as simply so considered this administers to him no comfort at all he being here no Sinner and so engageth not the heart at all to Jesus Christ for that comes in and is effected on them as they are Sinners Yea to deny the Gospel also to the Reprobate because he is not Elect it will not trouble him at all for saith he So I am not a Sinner and so do not need a Saviour But now because the Elect have no need of Grace in Christ by the Gospel but as they are Sinners nor the Reprobates cause to refuse it as they are Sinners therefore Christ by the Word of the Gospel is to be profered to both without considering Elect or Reprobate even as they are Sinners The whole have no need of the Physitian but those that are sick I came not to call the Righteous but Sinners to Repentance 2 Cor. 5.14 15. Luk. 7.46 47. Mark 2.17 Thus you see the Gospel is to be tendred to all in general as well to the Reprobate as to the Elect to Sinners as Sinners and so are they to receive it and to close with the Tenders thereof CHAP. X. Seeing then that the Grace of God in the Gospel is by that to be profered to Sinners as Sinners as well to the Reprobate as the Elect Is it possible for those who indeed are not Elect to receive it and be saved TO this Question I shall answer several things But first I shall shew you what that Grace is that is tendred in the Gospel and secondly what it is to receive it and be saved First then The Grace that is offered to Sinners as Sinners without respect to this or that Person it is a sufficiency of Righteousness pardoning Grace and Life laid up in the Person of Christ held forth in the Exhortation and Word of the Gospel and promised to be theirs that receive it yea I say in so universal a Tender that not one is by it excluded or checked in the least but rather incouraged if he hath the least desire to Life yea it is held forth to beget both Desires and Longings after the Life thus laid up in Christ and held forth by the Gospel Joh. 1.16 Col. 1.19 1 John 5.11 12. Act. 13.38 39. Col. 1.23 Rom. 10.12 13 14 16.25 26. Secondly To receive this Grace thus tender'd by the Gospel it is 1. To believe it is true 2. To receive it heartily and unfeignedly through Faith And 3. To let it have its natural sway course and authority in the Soul and that in that measure as to bring forth the fruits of good living in Heart Word and Life both before God and Man Now then to the Question Is it possible that this Tender thus offered to the Reprobate should by him be thus received and embraced and he live thereby To which I answer in the Negative Nor yet for the Elect themselves I mean as considered dead in trespasses and sins which is the state of all men Elect as well as Reprobate So then though there be a sufficiencie of Life and Righteousness laid up in Christ for all men and this tender'd by the Gospel to them without exception yet sin coming in between the Soul and the Tender of this Grace it hath in truth disabled all men and so notwithstanding this Tender they continue to be dead For the Gospel I say coming in word onely saveth no man because of mans impediment wherefore those that indeed are saved by this Gospel the Word comes not to them in word onely but also in power and in the holy Ghost is mixed with Faith even with the Faith of the operation of God by whose exceeding great and mighty Power they are raised from this death of sin and inabled to embrace the Gospel Doubtless all men being dead in trespasses and sins and so captivated under the power of the Devil the Curse of the Law and shut up in unbelief it must be the Power of God yea the exceeding greatness of that Power that raiseth the Soul from this condition to receive the holy Gospel Ephes. 2.1 2 3. 1 Thess. 1.5 6. Col. 2.12 Heb. 4.1 2. Ephes. 1.18 19 c. For man by nature consider him at best can see no more nor do no more then what the Principles of Nature understands and helps to do which Nature being below the discerning of things truly spiritually and savingly good it must needs fall short of receiving loving and delighting in them The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned Now I say If the natural man at best for the Elect before Conversion are no more if quite so much cannot do this how shall they attain thereto being now not onely corrupted and infected but depraved bewitched and dead swallowed up of unbelief ignorance confusion hardness of heart hatred of God and the like When a Thorn by nature beareth Grapes and a Thistle beareth Figs then may this thing be To lay hold of and receive the Gospel by a true and saving Faith it is an Act of the Soul as made a New Creature which is the workmanship of God Now he that hath wrought us for the self-same thing is God For a corrupt Tree cannot bring forth good fruit Can the Ethiopian change his skin 1 Cor. 2.11 14. Mat. 7.16 17 18. Luk. 6.43 44 45. Jer. 13.23 But yet the Cause of this impossibility 1. Lieth not in Reprobation the Elect themselves being as much unable to receive it as the other 2. Neither is it because the Reprobate is excluded in the Tender for that is universal 3. Neither is it because there wanteth Arguments in the Tenders of the Gospel