Whether Eternal reprobation in itself, or in its doctrine, be in
very deed an hindrance to any man in seeking the salvation of his
soul.
In my discourse upon this question, I must entreat the reader to
mind well what is premised in the beginning of the former chapter,
which is, That reprobation makes no man a sinner, appoints no
man to condemnation, but leaveth him upright after all. So then,
though God doth leave this most of men without the bounds of his
election, his so doing is neither in itself, nor yet its doctrine,
in very deed, an hindrance to any man in seeking the salvation of
his soul.
First, It hindreth not in itself, as is clear by the ensuing
considerations:--
1. That which hindreth him is the weakness that came upon him by
reason of sin. Now God only made the man, but man's listening to
Satan made him a sinner, which is the cause of all his weakness:
this therefore is it that hindreth him, and that also disenableth
him in seeking the salvation of his soul. 'Let no man say when he
is tempted, I am tempted of God: for God cannot be tempted with
evil, neither tempteth he any man' (James 1:13). 'God made man
upright; but they have sought out many inventions' (Eccl 7:29;
Eze 16:30; Hosea 13:9, 14:1; Gen 3:8-11).
2. It hindreth not in itself, for it taketh not anything from a
man that would help him, might it continue with him; it takes not
away the least part of his strength, wisdom, courage, innocency,
or will to good; all these were lost by the fall, in that day when
he died the death. Nay, reprobation under some consideration did
rather establish all these upon the reprobate; for as it decrees
him left, so left upright. Wherefore man's hindrance cometh on him
from other means, even by the fall, and not by the simple act of
eternal reprobation (Gen 3).
3. As reprobation hindreth not either of these two ways, so neither
is it from this simple act that Satan is permitted either to tempt
them, that they might be tried, or that they might be overthrown.
(1.) It is not by this act that Satan is permitted to tempt them
that they might be tried; because then the Son of God himself must
be reached by this reprobation; he being tempted by the devil as
much, if not more than any. Yea, and then must every one of the
elect be under eternal reprobation; for they also, and that after
their conversion, are greatly assaulted by him. 'Many are the
troubles of the righteous,' &c. (Matt 4:1,2; Heb 2:17, 4:15).
(2.) Neither is it from the act of reprobation that sin hath
entered the world, no more than from election, because those under
the power of election did not only fall at first, but do still
generally as foully, before conversion, as the reprobate himself.
Whereas, if either the temptation, or the fall, were by virtue of
reprobation, then the reprobates, and they only, should have been
tempted, and have fallen. The temptation then, and the fall, doth
come from other means, and so the hindrance of the reprobate,
than from eternal reprobation. For the temptation, the fall and
hindrance being universal, but the act of reprobation particular,
the hindrance must needs come from such a cause as taketh hold on
all men, which indeed is the fall; the cause of which was neither
election nor reprobation, but man's voluntary listening to the
tempter (Rom 3:9).
(3.) It is yet far more evident that reprobation hindreth no man
from seeking the salvation of his soul: because notwithstanding all
that reprobation doth, yet God giveth to divers of the reprobates
great encouragements thereto; to wit, the tenders of the gospel
in general, not excluding any; great light also to understand it,
with many a sweet taste of the good word of God, and the powers of
the world to come; he maketh them sometimes also to be partakers
of the Holy Ghost, and admitteth many of them into fellowship
with his elect; yea, some of them to be rulers, teachers, and
governors in his house: all which, without doubt, both are and
ought to be great encouragements even to the reprobates themselves,
to seek the salvation of their souls (Matt 11:28; Rev 22:17; Heb
6:4,5; Matt 25:1,2; Acts 1:16,17).
Second, As it hindreth not in itself, so it hindreth not by its
doctrine: for, all that this doctrine saith is, that some are left
out of God's election, as considered upright. Now this doctrine
cannot hinder any man. For,
1. No man still stands upright.
2. Though it saith some are left, yet it points at no man, it
nameth no man, it binds all faces in secret. So then, if it hinder,
it hindreth all, even the elect as well as reprobate; for the
reprobate hath as much ground to judge himself elect, as the very
elect himself hath, before he be converted, being both alike in a
state of nature and unbelief, and both alike visibly liable to the
curse, for the breach of the commandment. Again, As they are equals
here, so also have they ground alike to close in with Christ and
live; even the open, free, and full invitation of the gospel, and
promise of life and salvation, by the faith of Jesus Christ (Eph
2:1,2; Rom 3:9; John 3:16; 2 Cor 5:19-21; Rev 21:6, 22:17).
3. It is evident also by experience, that this doctrine doth not,
in deed, neither can it hinder any (this doctrine I mean, when
both rightly stated and rightly used) because many who have been
greatly afflicted about this matter, have yet at last had comfort;
which comfort, when they have received it, hath been to them as
an argument that the thing they feared before, was not because of
reprobation rightly stated; but its doctrine much abused was the
cause of their affliction: and had they had the same light at
first they received afterwards, their troubles then would soon
have fled, as also now they do. Wherefore discouragement comes
from want of light, because they are not skilful in the word
of righteousness: for had the discouragement at first been true,
which yet it could not be, unless the person knew by name himself
under eternal reprobation, which is indeed impossible, then his
light would have pinched him harder; light would rather have fastened
this his fear, than at all have rid him of it (Heb 5:12-14).
Indeed the scripture saith, the word is to some the savour of death
unto death, when to others the savour of life unto life. But mark,
it is not this doctrine in particular, if so much as some other,
that doth destroy the reprobate. It was respited at which Pharaoh
hardened his heart; and the grace of God that the reprobates of
old did turn into lasciviousness. Yea, Christ the Saviour of the
world, is a stumbling-block unto some, and a rock of offence unto
others. But yet again, consider that neither HE, nor any of God's
doctrines, are so simply, and in their own true natural force and
drift: for they beget no unbelief, they provoke to no wantonness,
neither do they in the least encourage to impenitency; all this
comes from that ignorance and wickedness that came by the fall:
Wherefore it is by reason of that also, that they stumble, and
fall, and grow weak, and are discouraged, and split themselves,
either at the doctrine of reprobation, or at any other truth of
God (Exo 8:15; Jude 4:1; 1 Peter 2:8).
Lastly, To conclude as I began, there is no man while in this world,
that doth certainly know that he is left out of the electing love
of the great God; neither hath he any word in the whole bible, to
persuade him so to conclude and believe; for the scriptures hold
forth salvation to the greatest of sinners. Wherefore, though
the act of reprobation were far more harsh, and its doctrine also
more sharp and severe, yet it cannot properly be said to hinder
any. It is a foolish thing in any to be troubled with those
things which they have no ground to believe concerns themselves;
especially when the latitude of their discouragement is touching
their own persons only. 'The secret things belong unto the Lord
our God' (Deut 29:29). Indeed every one of the words of God ought
to put us upon examination, and into a serious enquiry of our
present state and condition, and how we now do stand for eternity; to
wit, whether we are ready to meet the Lord, or how it is with us.
Yet, when search is fully made, and the worst come unto the worst,
the party can find himself no more than the chief of sinners, not
excluded from the grace of God tendered in the gospel; not from an
invitation, nay a promise, to be embraced and blest, if he comes
to Jesus Christ. Wherefore he hath no ground to be discouraged by
the doctrine of reprobation (1 Tim 1:15; Acts 3:19; 2 Chron 33;
John 7:37, 6:37; Mark 2:17).