^ ' Except these,' i.e., the sailors. — Ed.
VeR. 4.] UPON THE EPISTLE OF JTJDE. 133
Paul to them that sailed with him: a decree was passed for their safety, that not a man of them sliould perish ; yet they must abide in the ship. God doth infallibly stir up the elect to the use of means, as well as bring to such an end. (2d.) The right use of the doctrine of reproba- tion is to put us upon examination or diligence ; upon examination whether we believe in Christ, or have truly repented, that we may ' make our calling and election sure,' 2 Peter i. 10, for by this means is the sealed fountain broken open. Or upon diligence ; in case you find no fruits of elective love, pray, read, hear, meditate, wait, work out your salvation, <fcc. (3d.) The doctrine of election is of great use in the spiritual life ; without it we cannot understand the freeness of God's love, which is the great means to quicken us to praise God, and to beget love to God again ; for as fire kindleth fire, so doth love beget love. It is Gods glory to be served out of love and free consent ; the devil ruleth his slaves by a servile awe. Well, then, if love set love a- work, and the best sight of God's love be in Gods decree, let them say, if they dare, that the doctrine of God's decree is an unprofitable doctrine. Again, nothing taketli off carnal confidence and glorying in ourselves more than God's choice, according to his own pleasure ; nothing is a greater support in afilictions, especially in distresses of conscience. In short, nothing is such a firm bond of love between be- lievers as the consideration that they are all predestinated from all eternity to the everlasting enjoyment of the same inheritance ; those obligations which last only for this world cannot be so firm a tie.
[3.] The next objection is, How can God call upon them to believe whom he hath passed by in the counsels of his will, and intendeth never to give them grace, without which they cannot believe ? I answer — God may require men to believe, though he never intended to give them faith ; for there is a great deal of difference between his decree and his law : his law showeth what must be, his decree what sJicdl be. God never said all sTiall believe, but he hath said the con- trary, 2 Thes. iii. 2 ; but all must believe ; that he hath said again and again. The gospel doth not signify this or that man shall be saved ; but ' whosoever believeth shall be saved.' As truly as it can be said to John or Thomas, or any elect person, If you do not belie s'e you shall be damned, so surely may it be said to a reprobate, to Judas, or any other, If you believe you shall be saved. If the reprobate have a like favour with the elect in the general ofier of grace, they are left without excuse, the tender being so great, and so far the same unto both ; though the elect's receiving be the efiect of special grace, yet the reprobate's rejecting is without excuse, he voluntarily turning back upon his own mercies.
So much briefly for the vindication of this doctrine.
4. Let me now apply it.
[1.] Let the elect iso much the more admire God's love to them, because that some are passed by ; your mercies are not every one's mercies. God's aim herein was to ' commend his mercy to the vessels of mercy,' Rom. ix. 23. If he had passed us by, we could not have blamed his love ; if he had punished us eternally, we could not have blamed his justice. Consider God hath as much interest in them as in you : ' All souls are mine, saith the Lord,' Ezek. xviii. 4 ; he was
134 AN EXPOSITION, WITH NOTES, [VeR. 4.
their creator as well as yours, and we are all in our blood, involved in ' the same condemnation ;' he saw as much of original sin in you as in them ; we lay in the same polluted mass. Oh ! that free grace should make such a difference. He had as much reason to choose Judas and Simon Magus as you : ' Was not Esau Jacob's brother H' Mai. i. 2, in all points alike, but only in God's choice. When men choose it is for worth. Who would choose crooked timber to make vessels of honour ? Yet thus doth the Lord single out the worst and most depraved natures, to form them into a people for himself. How sensibly many times did God make a distinction between you and others in the same ordinance : ' One is taken and another left,' and one is taken to grace, and another left to perish in his own ways ; others, it may be, were hardened by the same sermon by which you were converted. Oh ! how ravishing is the sight of God's love in election, and the distinct coui'ses of his providence.
[2.] To press us to diligence to make our election sure, that we may be out of the fear of being in the number of reprobates. The great question that concerneth the comfort of thy soul is whether thou be ordained to eternal life or no ? Now, if thou beest negligent and careless, and refusest to use the means of salvation, the case is decided, though little to thy comfort : ' Thou judgest thyself to be un- worthy of eternal life,' Acts xiii. 46. A lazy, carnal, careless man doth but provide matter of despair for himself. There are some steps to the accomplishment of the decree of reprobation ; as sottish obstinacy against the counsels of the word, a being given up to the spirit of error, a constant neglect of means, a hardening of ourselves in the abuse of grace, &c. ; all these ai-e black marks. A man may recover, but your soul is nigh to death ; therefore beware lest thou be found one of them who by sin are ordained to come to judgment. Eli's sons hearkened not to the counsel of their father, because the Lord had a mind to slay them.