Chapter 7

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]