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 whatever 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 virtue 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
virtue 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?' (Lam 3:37).
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 foresight 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 cause [very purpose] have I raised
thee up, for to shew in thee my power' (Exo 9:16; Rom 9:17).
Second, A second cause of eternal reprobation, is the exercise
of God's sovereignty; 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 sovereign 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 only
made them all, but 'for his pleasure they both were and are created'
(Rev 4:11).
Now the very exercise of this sovereignty produceth reprobation:
'Therefore hath he mercy on whom he will have mercy, and whom he
will he hardeneth' (Rom 9:18). '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' (Isa 46:10;
Job 23:13; Dan 4:35; Isa 43:13).
Third, 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 Jacob's brother?' saith the Lord, 'yet I loved Jacob'
(Mal 1:2). Yet I loved Jacob, that is, with a better love, or
a love that is more distinguishing. As he further makes appear
in his answer to our father Abraham, when he prayed to God for
Ishmael: 'As for Ishmael, [saith he] I have heard thee: Behold,
I have blessed him, and will make him fruitful. But my covenant
will I establish with Isaac, which Sarah shall bear unto thee' (Gen
17:20,21). Touching which words, there are these things observable.
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 entailed
to Isaac, before Ishmael had a being also (Rom 4:16-19; Gen 15:4,5,
chapter 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 virtue 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.
Fourth, Another cause of reprobation, Is God's 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 unto me, [saith he] Why
doth he yet find fault?' For if it be his will that some should
be rejected, hardened, 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, 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?
(Rom 9:19-22). 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 bind them fast in chains of darkness unto the judgment
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 God's judgments in the overthrow of the sinner;
also how clear the Lord will shew himself of having any working
hand in that which causeth eternal ruin; 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 knoweth how to deliver the godly out of temptations,'
without approving of their miscarriages; so he also knoweth how
'to reserve the unjust unto the day of judgment to be punished'
(2 Peter 2:9): 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.[5]