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: Second, more particularly, as it concerneth
persons that are eternally and invisibly reprobate.
First, Generally, As it concerneth persons temporarily and visibly
reprobate, thus: To be reprobate is to be disapproved, void of
judgment, 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 judgment in the mysteries of the kingdom;
a manifest token [that] they are rejected. And hence it is that
they are said to be reprobate or void of judgment concerning the
faith; reprobate or void of judgment 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; Titus 1:16; Rom 1:28; Jer 6:30; 1 Cor 9:27).
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, through the blessed acts and dispensations of grace,
not only 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 woeful state, not only cry to God for mercy,
but find grace, and obtain mercy to help in time of need? though
it is true, that for the most part the contrary is fulfilled on
them.
Second, 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, God's election; yet so, as
considered upright. In which position you have these four things
considerable: 1. The act of God's election. 2. The negative of
that act. 3. The persons reached by that negative. And, 4. Their
qualification when thus reached by it.
1. For the first. This act of God in electing, it is a choosing
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 (Eph
1:3-5; 1 Peter 1:2).
2. 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 privileges of this act; as
it followeth by natural consequence, that because a man chooseth
but some, therefore he chooseth 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.'
3. The persons then that are contained under the negative of this
act, they are those, and those only, that pass through this wicked
world without the saving grace of God's elect; those, I say, that
miss the most holy faith, which they in time are blest withal,
who are fore-appointed unto glory.
4. And now for the qualification they were considered under, when
this act of reprobation laid hold upon them; to wit, They were
considered upright.
This is evident, From this consideration, that reprobation is God's
act, even the negative of his choosing or electing, and none of
the acts of God make any man a sinner. 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. (Rom 9:21). Consider a little, and you shall
see that these three things do necessarily fall in, to complete
the potter's 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 (Isa 41:22, 46:10). 'For this cause
[very purpose] have I raised thee up' (Exo 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 nor 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
persuasion 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' (Eccl 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.
Consider, 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 only 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 25:5,6).
Consider Lastly, The act of reprobation doth harm to no man,
neither means him any; nay, it rather decrees him upright, lets
him be made upright, and so be turned into the world.[2]