A Golden Chain, Chapter 52 – Chapter 53
CHAP. 52. Concerning the decree of Reprobation.
THus much shal suffice for the decree of Election, now followeth the decree of Reprobation.
The decree of Reprobation, is that part of predestination, whereby God, according to the most free and iust purpose of his will, hath determined to reiect certain men vntounto eternal destruction, and miserie, and that to the praise of his iustice. Rom. 9.21. Hath not the potter power ouer the clay, to make of the same lumpe one vessell to honour, and another to dishonour? 1. Pet. 2.8. To thē which stūble at the word, beeing disobedient, vntounto which thing (foreign) they were euen ordained. Iud. v. 4. There are certaine men crept in, which were before of old (foreign) ordained to this condemnation. 1. Thess. 5.9. God hath not appointed vsus vntounto wrath but to saluation. In the Scriptures Cain and Abel, Ismael and Isaac, Esau and Iacob, are propounded vntounto vsus as types of mankinde partly elected, and partly reiected.
Neither doe we here set downe any absolute decree of Damnation, as though we should thinke that any were condemned by the meere and alone will of God, without any causes inherent in such as are to be condemned. For vntounto the decree of God it selfe, there are certaine meanes for the execution thereof annexed, and subordinate. And therefore, though we neuer doe, or can separate Gods decree, and the meanes to execute the same, yet doe we distinguish them, and doe consider the purpose of God, sometimes by it selfe alone, and sometimes againe not by it selfe, but with middle causes subordinate therto. And in this second respect, Christ is said to be predestinate: but in the former, namely, as the decree is considered by it selfe, he is not predestinated, but togither with God the Father, a Predestinator.
Againe, the decree of God is secret. I. Because it ariseth onelyonly from the good pleasure of God, vnsearchable, & adored of the very angels themselues. II. Because it is not knowne but by that which is after it, namely, by the effects thereof.
CHAP. 53. Concerning the execution of the decree of Reprobation.
IN the executing of this decree, there is to be considered, the foundation or beginning, and the degrees or proceeding thereof.
The foundation of executing the decree of Reprobation, is the fall of Adam, by which fall he was subiect both to sinne and damnation. Rom. 11.32. For God hath shutte vp all in vnbeleefe, that he might hauehave mercy on all. 1. Pet. 2.8. Here wee must note, that God hath so decreed to condemne some, as that notwithstanding; all the fault and guilt of condemnation remaineth in the men onelyonly.
Further, whome God reiecteth to condemnation, those he hateth: this hatred of God is, whereby he detesteth and abhorreth the reprobate when he is fallen into sinne, for the same sinne. And this hatred which God hath to man, comes by the fall of Adam: and it is neither an antecedent nor a cause of Gods decree, but onelyonly a consequent and followeth the decree.
Reprob…tes are either Infants or men of riper age.
In reprobate infants, the execution of Gods decree is this: assoone as they are borne, for the guilt of originall and naturall sinne, being left in Gods secret iudgement vntounto themselues, they dying are reiected of God for euer. Rom. chap. 5. ver. 14. But death raigned from Adam to Moses, euen ouer them also that sinned not after the like manner of the transgression of Adam, which was the figure of him that was to come. Rom. 9.11. For ere the children were borne, and when they had neither done good nor euill, that the purpose of God might remaine according to election not by workes, but by him that calleth.
Reprobates of riper age, are of two sorts, they that are called (namely, by an vneffectuall calling) and they that are not called.
In the Reprobates which are called, the execution of the decree of Reprobation hath three degrees, to wit, an acknowledgement of Gods calling, a falling away againe, and condemnation.
The acknowledgement of Gods calling is, whereby the Reprobates for a time, doe subiect themselues to the calling of God, which calling is wrought by the preaching of the worde. Mat. 22.14. For many are called, but fewe are chosen. And of this calling there are fiue other degrees.
The first is, an enlightning of their mindes, whereby they are instructed of the holy Ghost to the vnderstanding and knoweledge of the word. Heb. 6.4. For it is impossible that they which were once lightned, &c. 2. Pet. 2.20. For if they, after they hauehave escaped from the filthinesse of the world, through the knowledge of the Lord, and of the Sauiour Iesus Christ, are yet tangled againe therein, and ouercome, the latter end is worse with them then the beginning.
The second, is a certaine penitencie, whereby the Reprobate, I. doth acknowledge his sinne. II. Is pricked with the feeling of Gods wrath for sinne. III. Is grieued for the punishment of sinne. IV. Doth confesse his sinne. V. Acknowledgeth God to be iust in punishing sinne. VI. Desireth to be saued. VII. Promiseth repentance in his miserie or affliction, in these words, I will sinne no more. Math. 27.3. Then when Iudas which betraied him, saw that he was condemned, he repented himselfe, and brought againe the thirtie pieces of siluer, to the chiefe Priests and Elders. Heb. 12.17. For yee know how that afterward also when h… would hauehave inherited the blessing, he was reiected: for he found no place to repentance, though he sought the blessing with teares. 1. King. 21.27. Now when Ahab heard those wordes, he rent his clothes, and put sackcloath vponupon him, and fasted, and lay in sackcloth, and went softly. Numb. 23.10. Let me die the death of the righteous, and let my last ende be like his. Psal. 78.32. For all this, they sinned still, and beleeued not his wondrous workes. 33. Therefore their daies did he consume in vanitie, and their yeares hastily. 34. And when he slue them, they sought him, and they returned, and sought God earely. 35. They remembred that God was their strength, and the most high God their redeemer.
The third degree is, a temporarie faith, whereby the reprobate doth confusedly beleeue the promises of God, made in Christ, I say confusedly, because he beleeueth that some shall be saued, but he beleeueth not that he himselfe particularly shall be saued, because he beeing content with a generall faith, doth neuer applie the promises of God to himself, neither doth he so much as conceiue any purpose, desire, or endeuour to applie the same, or any wrastling or striuing against securitie or carelesnes and distrust. Iam. 2. 19. Thou beleeuest that there is one God, thou doest well: the deuils also beleeue it, and tremble. Math. 13.20. And he that receiued seede in the stony ground, is he which heareth the word, and incontinently with ioy receiueth it. 21. Yet hath he no roote in himselfe, and dureth but a season. Ioh. 2.23. Now when he was at Ierusalem at the Passeouer in the feast, many beleeued in his Name when they saw his miracles which he did. 24. But Iesus did not commit himselfe vntounto them, because he knew them all.
The fourth is, a tasting of heauenly gifts: as of Iustification, and of Sanctification, and of the vertues of the world to come. This tasting is verely a sense in the hearts of the Reprobates, whereby they doe perceiue and feele the excellencie of Gods benefits, notwithstanding they doe not enioy the same. For it is one thing to tast of dainties at a banquet, and another thing to feede and to be nourished thereby. Heb. 6.4. For it is impossible, that they which were once lightened, and hauehave tasted of the heauenly gifts, and were made partakers of the holy Ghost.
The fifth degree is, the outward holines of life for a time, vnderunder which, is comprehended a zeale in the profession of religion, a reuerence and feare towards Gods ministers, and amendment of life in many things. Mark. 6.20. For Herod feared Iohn, knowing that he was a iust man, and an holy, and reuerenced him, and when he heard him… he did many things, and heard him gladly. Act. 18.13. Then Simon himselfe beleeued also, and was baptized, and continued with Philip, and wondred when he saw the signes and great miracles which were done. Hos. 6.4. O Ephraim, what shall I doe vntounto thee? O Iudah, how shall I entreate thee? for your goodnes is as a morning cloud, and as the morning dewe it goeth away.
The second degree of the execution of Gods counsel of reprobation, in mē of ripe age which are called, is a falling away againe, which for the most part is effected and wrought after this manner. First, the reprobate is deceiued by some sinne. Secondly, his heart is hardened by the same sin. Thirdly, his heart being hardened, it becommeth wicked and peruerse. Fourthly, then followeth his incredulitie and vnbeleefe, whereby he consenteth not to Gods word, when he hath heard and known it. Fiftly, an Apostasie, or falling away from faith in Christ, doth immediately follow this vnbeleefe. Hebr. 3.12,13. Take …eed, brethren, least at any time there be in any of you an euill heart, and vnfaithfull, to depart awaie from the liuing God. 1. Tim. 1.19.
This Apostasie, is sometimes sinne against the holy Ghost. In the sinne against the holy Ghost, we hauehave hauehave these seuerall points to be considered: I. The Name; it is called a sinne against the holy ghost, not because it is done against the person, or deitie of the holy Ghost (for in this respect he that sinneth against the holy Ghost, sinneth in like sort against both the father, & the Sonne) but it is so called, because it is done contrarie to the immediate action, namely, the illumination of the holy Ghost. For albeit this be an action common to the whole Trinitie, yet the Father and the sonne doe effect the same by the holy Ghost. II. The efficient cause of it; which is a set & obstinate malice against God, and against his Christ. Therefore when a man doth in the time of persecution, either for feare, or rashly denie Christ, he doth not commit this sinne against the holy Ghost, as may appeare by the example of Peter who denied Christ. Mat. 26.73.74.75. Neither doth he which persecuteth Christ and his Church vponupon ignorance fall into this sinne. Paul persecuted the Church of Christ, and yet God had merciemercy on him, because he did it ignorantly. 1. Tim. 1.13. Many of the Iewes crucified our Sauiour Christ, who afterward, because they committed that grieuous fact vponupon ignorance, repenting at Peters sermon, they did obtaine remission of their sinnes. Act. 3.17. 37. III. The Obiect, namely God himselfe, and the Mediatour Christ Iesus. For the malice of this sinne is directed against the very maiestie of God himselfe, and against Christ. Hebr. 10.29. Of how much sorer punishment suppose yee shall he be worthie, which treadeth vnderfoote the Sonne of God, and counteth the blood of the Testament as an vnholy thing, wherewith he was sanctified, and doth despise the spirit of grace? Therefore this sinne doth directly respect the first table of the morall law, and is not some particular slipping aside from the obseruation of those commandements which are contained in this first table, such as are some doubtings concerning God, or of the truth of the scriptures, or of Christ, &c. but it is a generall defection & apo…tasie from God, and that totally. IV. The subiect in which it is. This sin is found in none at al, but such as hauehave been enlightened by the holy Ghost, and hauehave tasted of the good gift of God. Heb. 6.5,6. Neither is it in him a bare cogitation alone, but an externall action, or rather such a blasphemie against God as proceedeth from a malitious, and obstinate heart. Matth. 12. 31. V. The Elect cannot commit this sinne: and therfore they who feele in themselues a sure testimonie of their election, neede neuer to despaire: nay, this sinne is not in eueryevery reprobate: for many of them die before they hauehave this illumination by Gods spirit. VI. This sinne cannot be forgiuen, not because it is greater then that Christs merit can satisfie for it, but because after a man hath once committed this sinne, it is impossible for him to repent. For the gift of repentance proceedeth from the holy Ghost, and the holy ghost remaineth in vsus through Christ apprehended by faith: now no man doth apprehend Christ, that doth malitiouslie despise and contemne him. VII. It is very hard to knowe when a man committeth this sinne, because the roote thereof, namely, set malice, lurketh inwardly in the heart, and is not so easily discerned.
Out of all this which hath bene spoken, we may thus define this sinne. The sinne against the holy Ghost is a voluntarie, and obstinate deniall of, and blasphemie against the Sonne of God, or that trueth which was before acknoweledged concerning him, & so consequently an vniuersall defection from God and his true church. We hauehave an example of this sinne partly in the diuel, who albeit he knewe well inough that Iesus was that Christ, yet he neuer ceased both wittingly and willingly with all his power, to oppugne the sacred Maiestie of GOD, togither with the kingdome of Iesus Christ, and, as farre forth as he could, vtterly to supplant the same, partly in the Pharises, Matth. 12.32. Ioh. 3.2.
After Apostasie followeth pollution, which is the very fulnesse of all iniquitie, altogether contrarie to sanctification. Gen. 15.16. And in the fourth generation they shall come hither againe, for the wickednesse of the Amorites is not yet full.
The third degree is damnation, whereby the Reprobates are deliuered vp to eternall punishment. The execution of damnation beginneth in death, and is finished in the last iudgement. Luk. 16.22. And it was so that the begger died, and was carried by the Angel into Abrahams bosome; the rich man also died and was buried. 23. And being in hell torments, he lift vp his eies and sawe Abraham a farre off, and Lazarus in his bosome.
The execution of the decree of reprobation in Infidels, which are not called, is this. First, they hauehave by nature ignorance and vanitie of minde. After that followeth hardnesse of heart, whereby they become voide of all sorrowe for their sinnes. Then commeth a reprobate sense, which is, when the naturall light of reason, and of the iudgement of good and euil, is extinguished. Afterward when the heart ceaseth to sorrowe, then ariseth a committing of sinne with greedinesse. Then commeth pollution, which is the fulnesse of sinne. Lastly, a iust reward is giuen to all these, to wit, fearefull condemnation. Eph. 4. 18. Hauing their cogitations darkened, and beeing strangers from the life of God through the ignorance that is in them, because of the hardnes of their hearts. Rom. 1.28. For as they regarded not to know God, euen so God deliuered them vp to a reprobate minde, to doe those things which are not conuenient.