Reprobation Asserted:
or,
The Doctrine of Eternal Election and Reprobation Promiscuously Handled in
Eleven Chapters.
Wherein
the most material objections made by the opposers of this doctrine, are fully
answered; several doubts removed, and sundry cases of conscience resolved.
The difference between being reprobated and being appointed to condemnation;
reprobation not the cause of sin or of condemnation.
By John Bunyan of
Bedford, a Lover of Peace and Truth.
|
London Printed
for G. L., and are to be sold in Turn-stile-alley, in Holbourn, 1674 |
|
------------ CONTENTS |
|
Chapter
01
– That there is a Reprobation. Chapter
02
– What Reprobation is. Chapter
03 – Of the Antiquity of Reprobation. Chapter
04
– Of the Causes of Reprobation. Chapter
05
– Of the Unchangeableness of Eternal Reprobation Chapter
06
– Whether to be Reprobated be the same with being Appointed beforehand unto
Eternal Condemnation? If not, how do
they differ? Also whether Reprobation
be the Cause of Condemnation Chapter
07
– Whether any under Eternal Reprobation have Just Cause to Quarrel with God
for not Electing them? Chapter
08
– 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? Chapter
09
– Whether God would in deed and in truth that the Gospel, with the Grace
thereof, should be tendered to those that yet he hath bound up unto Eternal
Reprobation? Chapter
10
– Seeing, then, that the Grace of God in the Gospel is by that to be
Proffered to Sinners as Sinners, as well to the Reprobate as the Elect, is it
possible for those who indeed are not Elect to Receive it and be Saved? Chapter
11
– Seeing it is not possible that the Reprobate should receive this Grace and
live, and also seeing this is infallibly Foreseen of God, and again, seeing
God hath – Foredetermined to suffer it so to be, why doth he yet Will and
Command that the Gospel, and so Grace in the general tenders thereof, should
be proffered unto them? |
Reprobation Asserted John Bunyan
CHAPTER
1
That
there is a Reprobation.
|
I |
N my discourse upon
this subject, I shall study as much brevity as clearness and edification will
allow me; not adding words to make the volume swell, but contracting myself
within the bounds of few lines, for the profit and commodity of those that
shall take the pains to read my labours. And though I might abundantly multiply
arguments for the evincing and vindicating this conclusion, yet I shall content
myself with some few scripture demonstrations: the first of which I shall
gather out of the ninth of the Romans, from that discourse of the apostle’s,
touching the children of the flesh, and the children of the promise.
1. At the beginning
of this chapter, we find the apostle grievously lamenting and bemoaning of the
Jews, at the consideration of their miserable state: ‘I say the truth in
Christ, (saith he) I lie not, my conscience also bearing me witness in the holy
Ghost, that I have great heaviness and continual sorrow in my heart. For I
could wish that myself were accursed from Christ for my brethren, my kinsmen
according to the flesh:’ Poor hearts, saith he, they will perish; they are a
miserable sad and helpless people; their eyes are darkened that they may not
see, and their back is bowed down alway. Rom. xi. 10. Wherefore? Have they not
the means of grace? Yes verily, and that in goodly measure. First they ?are
Israelites; to whom pertaineth the adoption, and the glory, and the
covenants, and the giving of the law, and the service of God, and the
promises; whose are the fathers, and of whom as concerning the flesh
Christ came, who is over all, God blessed for ever. Amen.’ What then
should be the reason? Why saith he, though they be the children of Abraham
according to the flesh, yet they are the children of Abraham BUT according to
the flesh: ‘For they are not all Israel (in the best sense) which are of
Israel: neither, because they are the seed of Abraham, are they all
children: but, in Isaac shall thy seed be called.’ That is, they that are the
children of the flesh, they are not the children of God; but the children of
the promise shall be counted for the seed. So then, here you see that they that
are only the children of the flesh, as the greatest part of Israel were, they
are those that are neither counted for the seed, the children of promise, nor
the children of God; but are rejected, and of the reprobation. This therefore
shall at this time serve for the first scripture-demonstration.
2. Another scripture
you have in the eleventh chapter of this epistle, from these words, ‘The
election hath obtained it, and the REST were blinded.’ Rom. xi. 7. These words
are shedding[1]
words, they sever between men and men; the election, the rest; the chosen, the
left; the embraced, the refused: ‘The election have obtained it, and the rest
were blinded.’ By rest here, must needs be understood those not
elect, because set one in opposition to the other; and if not elect, what then
but reprobate?
3. A third scripture
is that in the Acts of the Apostles, ‘And as many as were ordained to eternal
life, believed.’ xiii. 48. ‘And as many;’ by these words, as by the former, you
may see how the Holy Ghost distinguisheth or divideth between men and men; the
sons, and the sons of Adam. ‘As many as were ordained to eternal life,
believed:’ If by many here, we are to understand every individual, then
not only the whole world must at least believe the gospel, of which we see the
most fall short, but they must be ordained to eternal life; which other
scriptures contradict: for there is the rest, besides the elect; the stubble
and chaff, as well as wheat: many therefore must here include but some;
‘For though - Israel be as the sand of the sea, a remnant shall be saved.’ Rom.
ix. 27. Is. i. 9. and x. 22, 23.
I might here multiply
many other texts, but in the mouth of two or three witnesses shall every word
be established. Let these therefore for this, suffice to prove that there is a
reprobation. For this I say, though the children of the flesh, the rest besides
the election, and the like, were not mentioned in the word; yet seeing there is
such a thing as the children of the promise, the seed, the children of God, and
the like, and that too under several other phrases, as predestinated,
foreknown, chosen in Christ, and written in the book of life, and appointed
unto life, with many others: I say seeing these things are thus apparent, it is
without doubt, that there is such a thing as a reprobation also. Rom. viii.,
Eph. i. 3, 4., 1 Th. v. 9.
Nay, further, From the
very word election, it followeth unavoidably; for whether you take it as
relating to this, of distinguishing between persons as touching the world to
come, or with reference to God’s acts of choosing this or that mart to this or
that office, work, or employment in this world, it still signifieth such a
choosing, as that but some are therein concerned, and that therefore some are
thence excluded. Are all the elect, the seed, the saved, the vessels of mercy,
the chosen and peculiar? Are not some, yea the most, the children of the flesh,
the rest, the lost, the vessels of wrath, of dishonour, and the children of
perdition? Rom. xi. 9., 1 Pet. ii. 8, 9., Mat. x. 16., 2 Sam. vi. 21., Ps.
lxxviii. 67. 68., Jn. xv. 16., 2 Cor. iv., 3. Rom. ix. 21, 22., Jn. xvi. 12.
Reprobation Asserted John Bunyan
CHAPTER
2
What
Reprobation is.
|
H |
AVING thus showed you
that there is such a thing as a reprobation, I come now to show what it is,
which, that I may do to your edification, I shall first show you what this word
reprobation signifieth in the general, as it concerneth persons temporary and
visibly reprobate. Secondly, more particular, as it concerneth persons that are
eternally and invisibly reprobate.
First generally, as
it concerneth persons temporary and visibly reprobate: thus, to be reprobate is
to be disapproved, void of judgment, and rejected, etc. To be disapproved, that
is, when the word condemns them, either as touching the faith or the holiness
of the Gospel; the which they must needs be that are void of spiritual and
heavenly judgment in the mysteries of the kingdom, a manifest token they are
rejected. And hence it is that they are said to be reprobate or void of
judgment concerning the faith; reprobate or void of judgment touching every
good work; having a reprobate mind to do those things that are not convenient
either as to faith or manners. And hence it is again that they are also said to
be rejected of God, cast away and the like.
I call this
temporary, visible reprobation, because these appear and are detected by the
word as such that are found under the above-named errors, and so adjudged
without the grace of God. Yet it is possible for some of these, (however for
the present disapproved,) through the blessed acts and dispensations of grace
not only to become visible saints, but also saved for ever. Who doubts but that
he who now by examining himself concerning faith doth find himself, though
under profession, graceless, may, after that, he seeing his woeful state, not
only cry to God for mercy, but find grace, and obtain mercy to help in time of
need? Though it is true that for the most part the contrary is fulfilled on
them.
But to pass this, and
more particularly to touch the eternal, invisible reprobation, which I shall
thus hold forth. It is to be passed by in or left out of God’s election, yet so
as considered upright; in which position you have these four things
considerable:
First. The act of
God’s election.
Secondly. The
negative of that act.
Thirdly. The persons
reached by that negative. And,
Fourthly. Their
qualification when thus reached by it.
For the first. This
act of God in electing, it is a choosing or foreappointing of some infallibly
unto eternal life, which he also hath determined shall he brought to pass by
the means that should be made manifest and efficacious to that very end.
Secondly. Now the
negative of this act is a passing by or a leaving of those not concerned in
this act - a leaving of them, I say, without the bounds and so the saving
privileges of this act; as it followeth by natural consequence that because a
man chooseth but some, therefore he chooseth not all, but leaveth, as the
negative of that act, all others whatsoever. Wherefore, as I said before, those
not contained within this blessed act are called the rest besides the election:
‘The election hath obtained it, and the rest were blinded.’
Thirdly. The persons
then that are contained under the negative of this act, they are those (and
those only) that pass through this wicked world without the saving grace of
God’s elect; those, I say, that miss the most holy faith which they in time are
blest withal who are foreappointed unto glory.
And now for the
qualification they were considered under when this act of reprobation laid hold
upon them - to wit, they were considered upright.
This is evident.
First, from this consideration: that reprobation is God’s act, even the
negative of his choosing or electing, and none of the acts of God make any man
a sinner.
Secondly. It is
further evident by the similitude that is taken from the carriage of the potter
in the making of his pots; for by this comparison the God of heaven is pleased
to show unto us the nature of his determining in the act of reprobation. ‘Hath
not the potter power over the clay of the same lump?’ etc. Consider a little,
and you shall see that these three things do necessarily fall in to complete
the potter’s action in every pot he makes:
1.
A
determination in his own mind what pot to make of this or that piece of clay; a
determination, I say, precedent to the fashion of the pot; the which is true in
the highest degree in Him that is excellent in working; he determines the end
before the beginning is perfected: ‘For this very purpose have I raised thee
up.’
2.
The
next thing considerable in the potter, it is the (so) making of the pot, even
as he determined, a vessel to honor or a vessel to dishonor. There is no
confusion or disappointment under the hand of this eternal God; his work is
perfect and every way doth answer to what he hath determined.
3.
Observe
again, that whether the vessel be to honor or to dishonor, yet the potter makes
it good, sound, and fit for service; his foredetermining to make this a vessel
to dishonor hath no persuasion at all with him to break or mar the pot; which
very thing doth well resemble the state of man as under the act of eternal
reprobation, for ‘God made man upright.’
From these
conclusions then,
Consider, 1. That the
simple act of reprobation, it is a leaving or passing by, not a cursing of the
creature.
Consider, 2. Neither
doth this act alienate the heart of God from the reprobate, nor tie him up from
loving, favoring, or blessing of him; no, not from blessing of him with the
gift of Christ, of faith, of hope, and many other benefits. It only denieth
them that benefit that will infallibly bring them to eternal life, and that in
despite of all opposition; it only denieth so to bless them as the elect
themselves are blessed. Abraham loved all the children he had by all his wives,
and gave them portions also; but his choice blessing, as the fruit of his
chiefest love, he reserved for chosen Isaac.
Consider Lastly, The
act of reprobation doth harm to no man, neither means him any; nay, it rather
decrees him upright, lets him be made upright, and so be turned into the world.[2]
Reprobation Asserted John Bunyan
CHAPTER
3
Of
the Antiquity of Reprobation
|
H |
AVING now proceeded
so far as to show you what reprobation is, it will not be amiss in this place
if I briefly show you its antiquity, even when it began its rise; the which you
may gather by these following particulars:
I. Reprobation is
before the person cometh into the world or hath done good or evil; this is
evident by that of Paul to the Romans: ‘For the children being not yet born,
neither having done any good or evil, that the purpose of God, according to
election, might stand, it was said unto Rebecca, The elder shall serve the
younger.’ Here you find twain in their mother’s womb, and both receiving their
destiny, not only before they had done good or evil, but before they were in a
capacity to do it, they being yet unborn their destiny, I say, the one unto,
the other not unto, the blessing of eternal life; the one chosen, the other
refused; the one elect, the other reprobate. The same also might be said of
Ishmael and his brother Isaac, both which did also receive their destiny before
they came into the world. For the promise that this Isaac should be the heir,
it was also before Ishmael was born, though he was elder by fourteen years or
more than his brother. And it is yet further evident;
1. Because election
is an act of grace: ‘There is a remnant, according to the election of grace,’
which act of grace saw no way so fit to discover its purity and independency as
by fastening on the object before it came into the world, that being the state
in which at least no good were done, either to procure good from God or to
eclipse and darken this precious act of grace; for though it is true that no
good thing that we have done before conversion can obtain the grace of
election, yet. the grace of election then appeareth most when it; prevents our
doing good, that we might be loved therefor; wherefore he saith again, ‘That
the purpose of God according to election might stand, not of works, but of Him
that calleth, it was said unto her, The elder shall serve the younger.’
2. This is most
agreeable to the nature of the promise of giving seed to Abraham; which
promise, as it was made before the child was conceived, so it was fulfilled at
the best time for the discovery of the act of grace that could have been
pitched upon: ‘At this time will I come, (saith God,) and Sarah shall have a
son;’ which promise, because it carried in its bowels the, very grace of
electing love, therefore it left out; Ishmael, with the children of Keturah:
‘For in Isaac shall thy seed be called.’
3. This was the best
and fittest way for the decrees to receive sound bottom, even for God both to
choose and refuse before the creature hath done good or evil, and so before
they came into the world: ‘That the purpose of God, according to election might
stand, saith he, therefore before the children were yet born, or had done any
good or evil, it was said unto her,’ etc. God’s decree would for ever want
foundation should it depend at all upon the goodness and holiness either of men
or angels; especially if it were to stand upon that good that is wrought before
conversion, yea, or after conversion either. We find by daily experience how
hard and difficult it is for even the holiest in the world to bear up and
maintain their faith and love to God; yea, so hard as not at all to do it
without continual supplies from heaven. How then is it possible for any so to
carry it before God as to lay by this his holiness a foundation for election,
as to maintain that foundation and thereby to procure all those graces that
infallibly save the sinner? But now the choice, I say, being a choice of grace,
as is manifest, it being acted before the creature’s birth, here grace hath
laid the cornerstone and determined the means to bring the work to perfection.
‘Thus the foundation of God standeth sure, having this seal, The Lord knoweth
who are his;’ that is, who he hath chosen, having excluded works, both good and
bad, and founded all in an unchangeable act of grace; the negative whereof is
this harmless reprobation.
II. But, secondly, to
step a little backward, and so to make all sure, this act of reprobation was
before the world began; which therefore must needs confirm that which was said
but now, that they were, before they were born, both designated before they had
done good or evil. This is manifest by that of Paul to the Ephesians at the
beginning of his epistle; where, speaking of election, whose negative is
reprobation, he saith, ‘God hath chosen us in Christ before the foundation of
the world.’ Nay further, if you please,
consider that as Christ was ordained to suffer before the foundation of the
world, and as we that are elected were chosen in him before the foundation of
the world, so it was also ordained we should know him before the foundation of
the world; ordained that we should be holy before him in love before the
foundation of the world; and that we in time should be created in him to good
works, and ordained before that we should walk in them. Wherefore reprobation
also, it being the negative of electing love; that is, because God elected but
some, therefore he left the rest; these rest therefore must needs be of as
ancient standing under reprobation as the chosen are under election; both
which, it is also evident, was before the world began. Which serveth yet
further to prove that reprobation could not be with respect to this or the
other sin, it being only a leaving them, and that before the world, out of that
free choice which he was pleased to bless the other with. Even as the clay with
which the dishonorable vessel is made did not provoke the potter, for the sake
of this or that impediment, therefore to make it so, but the potter of his own
will, of the clay of the same lump, of the clay that is full as good as that of
which he hath made the vessel to honor, did make this and the other vessel to
dishonor, etc.
Reprobation Asserted John Bunyan
CHAPTER
4
Of
the Causes of Reprobation.
|
H |
AVING thus in a word
or two showed the antiquity of reprobation, I now come in this place to show
you the causes thereof; for doubtless this must stand a truth, that whatever
God doth, there is sufficient ground therefor, 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, etc., whereas all other things, with their causes, have
rise, dependence, or toleration of being from him.
Hence it follows that
nothing, either person or cause, etc., 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?’ 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 hath 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, etc., 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 very purpose have I raised thee
up, that I might show in thee my power.’
Secondly. 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, etc., 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.
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; 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.’
Thirdly. 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? Yet I loved Jacob,’ saith the Lord; (yet I loved Jacob,) that.
is, with a better love, or a love that is more distinguishing; as he farther
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 also make him fruitful; but my covenant will I establish with
Isaac, whom Sarah shall bear unto thee.’ 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.
4. These things
therefore must needs fall out through the working of distinguishing love and
mercy, which has so cast the business ‘that the purpose of God according to
election might stand.’
Further. Should not
God decree to show 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.
Fourthly. Another
cause of reprobation is God’s willingness to show 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, (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?’ etc. 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 be willing to show
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 show 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? Yea, might he not even
in the act of reprobation conclude also to suffer them thus left to fall from
the state he had 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 show 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 show
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 knows how to deliver the godly out
of temptation without approving of their miscarriages, so he also knoweth how
to reserve the ungodly unto the day of judgment to be punished, 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.
Reprobation Asserted John Bunyan
CHAPTER
5
Of the
Unchangeableness of Eternal Reprobation.
|
M |
ANY opinions have
passed through the hearts of the sons of men concerning reprobation, most of
them endeavoring so to hold it forth as therewith they might, if not heal their
conscience slightly, yet maintain their own opinion in their judgment of other
things; still wringing now the word this way, and anon again that, for their
purpose; also framing within their soul such an imagination of God and his acts
in eternity as would suit with, such opinions, and so present all to the world.
And the rather they have with greatest labor strained unweariedly at this above
many other truths because of the grim and dreadful face it carrieth in most
men’s apprehensions. But none of these things:, however they may please the
creature, can by any means in any measure either cause God to undo, unsay, or
undetermine what he hath concerning this decreed and established.
First. Because they
suit not with his nature, especially in these foundation acts. The foundation
of God standeth sure, even touching reprobation, that the purpose of God
according to election might, stand.’I know (saith Solomon) that whatsoever the
Lord doth, it abideth for ever; nothing can be put unto it nor anything taken
from it, etc. Hath he said it, and shall he not do it? Hath he spoken, and
shall he; not bring it to pass?’ His decrees are composed according to his
eternal wisdom, established upon his unchangeable will, governed by his
knowledge, prudence, power, justice, and mercy, and are brought to conclusion
(on his part) in perfect holiness, through the abiding of his most blessed
truth and faithfulness: ‘He is a rock, his way is perfect, for all his works
are judgment: a God of truth and without iniquity, just and right is he.’
Secondly. This decree
is made sure by the number, measure, and bounds of election, for election and
reprobation do enclose all reasonable creatures; that is, either the one or the
other; election, those that are set apart for glory; and reprobation, those
left out of this choice.
Now as touching the
elect, they are by this decree confined to that, limited number of persons that
must amount; to the complete making up the fullness of the mystical body of
Christ; yea, so confined by his eternal purpose that nothing can be diminished
from or added thereunto; and hence it is that they are called his body and
members in particular, the fullness of Him that fills all in all, and the
measure of the stature of the fullness of Christ; which body, considering him
as the Head thereof, in conclusion maketh up one perfect mart and holy temple
for the Lord. These are Christ’s substance, inheritance, and lot; and are said
to be booked, marked, and sealed with God’s most excellent knowledge,
approbation, and liking. As Christ said to his Father, ‘Thine eyes did see my
substance yet being imperfect, and in thy book are all my members written,
which in continuance were fashioned when as yet there was none of them.’ This
being thus, I say it is in the first place impossible that any of those members
should miscarry, ‘for who shall lay anything to the charge of God’s elect?’ And
because they are as to number every way sufficient, being his body and so by
their completing to be made a perfect man, therefore all others are rejected,
that the ‘purpose of God according to election might stand.’ Besides, it would
not only argue weakness in the decree, but monstrousness in the body, if after
this any appointed should miscarry or any besides them be added to them.
Thirdly. Nay,
further, that all may see how punctual, exact and to a tittle this degree of
election is, God hath not only as to number and quantity confined the persons,
but also determined and measured, and that before the world, the number of the
gifts and graces that are to be bestowed on these members in general, and also
what graces and gifts to be bestowed on this or that member in particular: ‘He
hath blessed us with all spiritual blessings in Christ, according as he hath
chosen us in him before the foundation of the world;’ and bestoweth them in
time upon us, ‘according to the eternal purpose which he purposed in Christ
Jesus our Lord.’ he hath given to the eye the grace that belongeth to the eye,
and to the hand that which he also hath appointed for it; and so to every other
member of the body elect he doth deal out to them their determined measures of
grace and gifts most fit for their place and office. Thus is the decree
established both of the saved and also of the non-elect.
Fourthly. But again,
another thing that doth establish this decree of eternal reprobation is the
weakness that sin in the fall and since hath brought all reprobates into; for
though it he most true that sin is no cause of eternal reprobation, yet seeing
sin hath seized on the reprobate, it cannot be but thereby the decree must
needs be the faster fixed. If the king, for this or the other weighty reason,
doth decree not to give this or that man who yet did never offend him) a place
in his privy chamber, if this man after this shall be infected with the plague,
this rather fastens than loosens the king’s decree; as the angels that were
left out of God’s election, by reason of the sin they committed after, are so
far off from being by that received into God’s decree that they are therefore
bound for it in chains of everlasting darkness to the judgment of the great
day.
Reprobation Asserted John Bunyan
CHAPTER
6
Whether
to be Reprobated be the same with being Appointed beforehand unto Eternal
Condemnation?
If not, how do they Differ? Also whether Reprobation be the Cause of
Condemnation?
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I |
T hath been the
custom of ignorant men much to quarrel at eternal reprobation, concluding (for
want of knowledge in the mystery of God?s will) that if he reprobate any from
eternity he had as good as said, "I wilt make this man to damn him; I will
decree this man, without, any consideration, to the everlasting pains of
hell," when, in very deed, for God to reprobate, and to appoint beforehand
to eternal condemnation, axe two distinct things, properly relating to two
distinct attributes, arising, from two distinct causes.
First. They are two
distinct things. Reprobation is a simple leaving of the creature out of the bounds
of God’s election, but to appoint to condemnation is to bind them over to,
everlasting punishment. Now, there is a great difference between my refusing to
make of such a tree a pillar in my house and of condemning it unto the fire to
be burned.
Secondly. As to the
attributes. Reprobation respects God’s sovereignty, but to appoint to
condemnation, his justice.
Thirdly. As to the
causes. Sovereignty being according to the will of God, but justice according
to the sin of man. For God, though he be the only sovereign Lord, and that to
the height of perfection, yet he appointeth no man to the pains of everlasting
fire merely from sovereignty, but by the rule of justice. God damneth not the
man because he is a man, but a sinner, and foreappoints him to that place and
state by foreseeing of hint wicked.
Again, as reprobation
is not the same with foreappointing to eternal condemnation, so neither is it
the cause thereof.
If it be the cause,
then it must either;
1. Leave him infirm;
or,
2. Infuse sin into
him; or,
3. Take from him
something that otherwise would keep him upright; or,
4. Or both license
Satan to tempt and the reprobate to close in with the temptation. But it doth
none of these; there it is not the cause of the condemnation of the creature.
That it is not the
cause of sin it is evident;
1. Because the elect
are as much involved therein as those that are passed by.
2. It leaveth him not
infirm; for he is by an after act; to wit, of creation; formed perfectly
upright.
3. That reprobation infuseth
no sin appeareth, because it is the act of God.
4. That it taketh
nothing (that good is) from him is also manifest, it being only a leaving of
him.
5. And that it is not
by this act that Satan is permitted to tempt or the reprobate to sin is manifest;
because as Christ was tempted, so the elect fall as much into the temptation,
at least many of them, as many of those that are reprobate; whereas if these
things came by reprobation, then the reprobate would be only concerned therein.
All which will be further handled in these questions yet behind.
Objection. From what hath been said, there is concluded
this at least, that God hath infallibly determined, and that before the world,
the infallible damnation of some of his creatures; for if God hath before the
world bound some over to eternal punishment, and that, as you say, for sin,
then this determination must either be fallible or infallible; not fallible,
for then your other position of the certainty of the number of God’s elect is
shaken, unless you hold that there may be a number that shall neither go to
heaven or hell. Well, then, if God hath indeed determined, foredetermined, that
some must infallibly perish, doth not this his determination lay a necessity on
the reprobate to sin, that he may be damned; for no sin, no damnation. That is
your own argument.
Answer. That God hath ordained (Jude 4) the
damnation of some of his creatures is evident; but whether this his
determination be positive and absolute, there is the question; for the better
understanding whereof I shall open unto you the variety of God’s determinations
and their nature, as also rise.
The determinations of
God touching the destruction of the creature, they are either ordinary or
extraordinary; those I count ordinary that were commonly pronounced by the
prophets and apostles, etc., in their ordinary way of preaching, to the end men
might be affected with the love of their own salvation; now these are either
bound or loosed but as the condition or qualification was answered by the creature
under sentence, and no otherwise.
Again. These
extraordinary, though they respect the same conditions, yet they are not
grounded immediately upon them, but upon the infallible foreknowledge and
foresight of God, and are thus distinguished: first, the ordinary
determination; it stands but at best upon a supposition that the creature may
continue in sin, and admits of a possibility that it may not, but the
extraordinary stands upon an infallible foresight that the creature will
continue in sin; wherefore this must needs be positive and as infallible as God
himself.
Again. These two
determinations are also distinguished thus: the ordinary is applicable to the
elect as well as to the reprobate, but the other to the reprobate only; it is
proper to say, even to the elect themselves, ‘He that believeth shall be saved,
and he that believeth not shall be damned;’ but not to say to them, These are
appointed to utter destruction, or that they shall utterly perish in their own
corruptions, or that for them is reserved the blackness of darkness for ever.
So, then, though God
by these determinations doth not lay some under irrecoverable condemnation, yet
by one of them he doth, as is further made out thus:
1. God most perfectly
foreseeth the final impenitency of those that do sin from the beginning to the
end of the world.
2. Now from this
infallible foresight it is most easy and rational to conclude, and that
positively, the infallible overthrow of every such creature. Did I infallibly
foresee that this or that man would cut out his heart in the morning, I might
infallibly determine his death before night.
Objection. But still the question is, Whether God by
this his determination doth not lay a necessity on the creature to sin? for no
sin, no condemnation. This is true by your own assertion.
Answer. No, by no means, for
1. Though it be true
that sin must of absolute necessity go before the infallible condemnation and
overthrow of the sinner, and that it must also be preconsidered by God, yet it
needs not lay a necessity upon him to sin; for let him but alone to do what he
will, and the determination cannot be more infallible than the sin which is the
cause of its execution.
2. As it needs not,
so it doth not; for this determination is not grounded upon what God will
effect, but on what the creature will; and that not through the instigation of
God, but the instigation of the devil. What! might not I, if I most undoubtedly
foresaw that such a tree in my garden would only cumber the ground,
(notwithstanding reasonable means,); might not I, I say, from hence determine
(seven years before) to cut it down and burn it in the fire, but I must, by so
determining, necessitate this tree to be fruitless? The case in hand is the
very same. God therefore may most positively determine the infallible damnation
of his creature, and yet not at all necessitate the creature to sin that he
might be damned.
Objection. But how is this similitude pertinent? For
God did not only foresee sin would be the destruction of the creature, but let
it come into the world and so destroy the creature. If you, as you foresee the
fruitlessness of your tree, should withal see that which makes it so, and that
too before it makes it so, and yet let the impediment come and make it so, are
not you now the cause of the unfruitfulness of that tree which you hive before
condemned to the fire to be burned? for God might have chosen whether he ?would
have let Adam sin, and so sin to have got into the world by him.
Answer. Similitudes never answer every way: if they
be pertinent to that for which they are intended, it is enough; and to that it;
answereth well, being brought to prove no more but the natural consequence of a
true and infallible foresight. And now as to what is objected further, as that
God might have chosen whether sin should have come into the world by Adam to
the destruction of so many, to that I shall answer;
1. That sin could not
have come into the world without God’s permission, it is evident both from the
perfection of his foresight and power.
2. Therefore all the
means, motives, and inducements thereunto must also by him be not only
foreseen, but permitted.
3. Yet so that God will
have the tinting, proceeding, bounding, and ordering thereof at his disposal:
‘Surely the wrath of man shall praise thee, and the remainder of wrath shalt
thou restrain.’
4. Therefore it must
needs come into the world, not without, but by the knowledge of God; not in
despite of him, but by his suffering of it.
Objection. But how then is he clear from having a hand
in the death of him that perisheth?
Answer. Nothing is more sure than that God could
have kept sin out of the world if it had been his will; and this is also as
true, that it never came into the world with his liking and compliance; and for
this you must consider that sin came into the world by two steps;
1. By being offered.
2. By prevailing.
Touching the first of
these, God, without the least injury to any creature in heaven or earth, might
not only suffer it, but so far countenance the same that is so far forth as for
trial only, as it is said of Abraham ‘God tempted Abraham to slay his only son,
and led Christ by the Spirit into the wilderness to be tempted of the devil.’
This is done without any harm at all; nay, it rather produceth good, for it
tends to discover sincerity, to exercise faith in and love to his Creator, also
to put him in mind of the continual need he hath of depending on his God for
the continuation of help and strength, and to provoke to prayers to God
whenever so engaged.
Objection. But God did not only admit that sin should
be offered for trial, and there to stay, but did suffer it to prevail and
overcome the world.
Answer. Well, this is granted; but, yet consider;
1. God did neither
suffer it nor yet consent it should, but under this consideration: if Adam,
upright Adam, gate way thereto by forsaking his command, ‘in the day thou
eatest thereof, thou shalt surely die’; which Adam did, not because God did
compel him or persuade him to it, but voluntarily of his own mind, contrary to
his God’s command; so, then, God, by suffering sin to break into the world, did
it rather in judgment, as disliking Adam’s act, and as a punishment to man for
listening to the tempter, and as a discovery of his anger at man’s
disobedience, than to prove that he is guilty of the misery of his creature.
2. Consider also that
when God permitted sin for trial, it was, when offered first, to them only who
were upright and had sufficient strength to resist it.
3. They were by God’s
command to the contrary driven to no strait to tempt them to incline to Satan:
‘Of every tree of the garden thou mayest freely eat, saith God; only let this
alone.’
4. As touching the
beauty and goodness that was in the object unto which they were allured, what
was it? Was it better than God; yea, was it better than the tree of life, for
from that they were not exempted till after they had sinned? Did not God know best
what was to do them good?
2. Touching him that
persuaded them to do this wicked act: was his word more to be valued for truth,
more to be ventured on for safety, or more to be honored for the worthiness of
him that spoke, than was His that had forbade it; the one being the devil, with
a lie, and to kill them; the other being God, with his truth, and to preserve
them safe?
Question. But was not Adam unexpectedly surprised? Had
he notice beforehand and warning of the danger, for God foresaw the business?
Answer. Doubtless God was; fair and faithful to his
creature in this thing also, as clearly doth appear from these considerations:
1. The very
commandment that God gave him forebespake him well to look about him, and did
indeed insinuate that he was likely to be tempted.
2. It is yet more
evident, because God doth even tell him of the danger: ‘In the day thou eatest
thereof thou shalt surely die.’
3. Nay, God by
speaking to him of the very tree that was to be forborne, telling him also
where it stood, that he might the better know it, did in effect expressly say
to him, ‘Adam, if thou be tempted, it will be about that tree and the fruit
thereof: wherefore, if thou findest the tempter there, then beware thy life.’
To conclude, then.
Though sins did not come into the world without God’s sufferance, yet it did
without his liking; God suffered also Cain to kill his brother, and Ishmael to
mock at Isaac, but he did not like the same.
Secondly. Therefore
though God was first in concluding sin should be offered to the world, yet man
was the first that consented to a being overcome thereby.
Thirdly, then. Though
God did foredetermine that sin should enter, yet it was not but with respect to
certain terms and conditions, which yet were not to be enforced by virtue of
the determination, but permitted to be completed by the voluntary inclination
of a perfect and upright man. And in that the determination was most perfectly
infallible it was through the foresight of the undoubted inclination of this
good and upright person.
Question. But might not God have kept Adam from
inclining if he would?
Answer. What more certain? But yet consider;
1. Adam being now an
upright man, he was able to have kept himself had he but looked to it as he
should and might.
2. This being so, if
God had here stepped in, he had either added that which had been needless, and
so had not obtained thankfulness, or else had made the strength of Adam
useless, yea his own workmanship in so creating him superfluous, or else, by
consequence, imperfect.
3. If he had done so,
he had taken Adam from his duty, which was to trust and believe his Maker; he
had also made void the end of the commandment, which was to persuade to
watchfulness, diligence, sobriety, and contentedness; yea, and by so doing would
not only himself have, tempted Adam to transgression, even to lay aside the
exercise of that strength that God had already given him, but should have
become the pattern or the first father to all looseness, idleness and neglect
of duty; which would also not only have-been an ill example to Adam to continue
to neglect so reasonable and wholesome duties, but would have been to himself
an argument of defense to retort upon his God when he had come another time to
reckon with him for his misdemeanors.
Many other weighty
reasons might here be further added for God’s vindication in this particular,
but at this time let these suffice.
Reprobation Asserted John Bunyan
CHAPTER
7
Whether
any under Eternal Reprobation have Just Cause to Quarrel with God for not
Electing of them?
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T |
HAT the answer to
this question may be to edification, recall again what I have before asserted ?
to wit, that for a man to be left out of God’s election, and to be made a
sinner, is two things; and again, for a man to be not elect, and to be
condemned to hell-fire, is two things also. Now I say, if non-election makes no
man a sinner, and if it appoints no man to condemnation neither, then what
ground, hark any reprobate to quarrel with God for not electing of him? Nay,
further, reprobation considereth him upright, leaveth him upright, and so
turneth him into the world; what wrong doth God do him though he hath not
elected him? What reason hath he that is left in this case to quarrel against
his Maker?
If thou say, Because
God hath not chosen them as well, as chosen others, I answer, ‘Say but, O man,
who art thou that repliest against God? Shall the thing formed say to him that
formed it, Why hast thou made me thus? Behold, as the clay is in the hand, of
the potter, so are ye in my hand, O house of Israel, saith the Lord God.’ So
then, if I should say no more but that God is the only Lord and Creator, and
that by his sovereignty he hath power to dispose of them according to his
pleasure, either to choose or to refuse according to the counsel of his own
will, who could object against him and be guiltless? ‘He giveth no account of
any of his ways, and what his soul desireth that doth he.’
Again, God is wiser
than man, and therefore can show a reason for what he acts and does, both when
and where at present thou seest none. Shall God, the only wise, be arraigned at
the bar of thy blind reason: and there be judged and condemned for ills acts
done in eternity? ‘Who hath directed the Spirit of the Lord, or who hath been
his counselor?’ Do you not know that he is far more above us than we are above
our horse or mule that is without understanding? ‘Great things doth he that we
cannot comprehend; great things, and unsearchable and marvelous things, without
number.’
But, I say, should we
take it well if our beast should call us to account for this and the other
righteous act, and judge us unrighteous and our acts ridiculous, and all
because it sees no reason for our so doing? Why, we are as beasts before God.
But again, to come
yet more close to the point, the reprobate quarrels with God because he hath
not elected him; well, but is not God the master of his own love; and is not
his will the only rule of his mercy; and may he not, without he give offense to
thee, lay hold by electing love and mercy on whom himself pleaseth? Must thy
reason, nay, thy lust, be the ruler: orderer, and disposer of his grace? ‘May I
not do what I will with mine own? (saith he) Is thine eye evil because mine is
good?’
Further, what harm
doth God to any reprobate, by not electing of him? He was, as hath been said,
considered upright, so formed in the act of creation and so turned into the
world; indeed he was not elected, but hath that taken anything from him? No,
verily, but leaveth him in good condition; there is good, and better, and best
of all; he that is in a good estate (though others through free grace are in a
far better) hath not any cause to murmur either with Him that gave him such a
place or at him that is placed above him. In a word, reprobation maketh no man
personally a sinner, neither doth election make any man personally righteous:
it is the consenting to sin that makes a man a sinner, and the imputation of
grace and righteousness that makes gospelly and personally just and holy.
But again, seeing it
is God’s act to leave some out of the bounds of his election, it must needs be,
therefore, positively good; is that then which is good in itself made sin unto
thee? God forbid! God doth not evil by leaving this or that man out of his
electing grace, though he chooses others to eternal life through Jesus Christ
our Lord. Wherefore there is not a reprobate that hath any cause, and therefore
no just cause, to quarrel with his Maker for not electing of him.
And that, besides
what hath been spoken, if you consider
1. For God to elect
is an act of sovereign grace, but to pass by or to refuse so to do is an act of
sovereign power, not of injustice.
2. God might
therefore have chosen whether he would have elected any, or so many, or few,
and also which and where he would.
3. Seeing, then, that
all things are at his disposal, he may fasten electing mercy where he pleaseth,
and other mercy, if he will, to whom and when he will.
4. Seeing, also, that
the least of mercies are not deserved by the best of sinners, men, instead of
quarrelling against the God of grace because they have not what they list,
should acknowledge they are unworthy of their breath, and also should confess
that God may give mercy where he pleaseth, and that, too, both which or what,
as also to whom and when he will, and yet be good, and just, and very gracious
still. Nay, Job saith, ‘He taketh away, who can hinder him? or who will say
unto him, What dost thou?’
The will of God is
the rule of all righteousness; neither knoweth he any other way by which he
governeth and ordereth any of his actions. Whatsoever God doth, it is good
because he doth it, whether it be to give grace or to detain it, whether in
choosing or refusing. The consideration of this made the holy men of old
ascribe righteousness to their Maker even then when yet they could not see the
reason of his actions; they would rather stand amazed and wonder at the heights
and depths of his unsearchable judgments, than quarrel at the strange and most
obscure of them.
God did not intend
that all that ever he would do should be known to every man, no nor yet to the
wise and prudent; it is as much a duty sometimes to stay ourselves and wonder,
and to confess our ignorance in many things of God, as it is to do other things
that are duty without dispute. So, then, let poor dust and ashes forbear to
condemn the Lord because he goeth beyond them; and also they should beware they
speak not wickedly for him, though. it be, as they think, to justify his
actions: ‘The Lord is righteous in all his ways, and holy in all his works.’
Reprobation Asserted John Bunyan
CHAPTER
8
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?
|
I |
N 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 the 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.
I. It hindereth not
in itself, as is clear by the ensuing considerations:
1. That which
hindereth him is the weakness that came upon hint 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 hindereth 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 of evil, neither
tempteth he any man. God made man upright, but he hath sought out many
inventions.’
2. It hindereth not
in itself, for it taketh not any thing 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 repro bate; for as, it decrees him left, so it
left him upright. Wherefore man’s hindrance cometh on him from other means,
even by the fall, and not by the simple act of eternal reprobation.
3. As reprobation
hindereth 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 first 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,’ etc.
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.
3. It is yet far more
evident that reprobation hindereth 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 work 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.
II. As it hindereth
not in itself, so it hindereth 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 hindereth 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 premise of life and. salvation by the faith of Jesus Christ.
3. It is evident also
by experience that this doctrine doth not; indeed, 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 skillful 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 that at all have rid him
of it.
Indeed the Scripture
saith, The word is to some the savor of death unto death, when to others the
savor 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 respite at which
Pharaoh hardened his heart, and the grace of God that the reprobates of old did
turn into lasciviousness. Yea, Christ the Savior of the world is a
stumbling-block unto some and a rock of offense 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.
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.’ Indeed every one of the words of God ought to put us upon examination,
and into a serious inquiry, 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 comes 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.
Reprobation Asserted John Bunyan
CHAPTER
9
Whether
God would in deed and in truth that the Gospel, with the Grace thereof, should
be tendered to those that yet he hath bound up under Eternal Reprobation?
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o this question I
shall answer; First. In the language of our Lord, ‘Go preach the Gospel unto
every creature,’ and again: ‘Look unto me, all ye ends of the earth, and be ye
saved; and whosoever will let him take the water of life freely.’ And the
reason is, because Christ died for all, tasted death for every man, is the
Savior of the world, and the propitiation for the sins of the whole world.
Secondly. I gather it
from those several censures that even every one goeth under that, doth not
receive Christ when offered in the general tenders of the Gospel: ‘He that
believeth not shall be damned; he that believeth not makes God a liar, because
he believeth not the record that God hath given of his Son;’ and, ‘Woe unto
thee, Capernaum, woe unto thee, Corazin, woe unto thee, Bethsaida;’ with many
other sayings; all which words, with many other of the same nature, carry in
them a very great argument to this very purpose; for if those that perish in
the days of the Gospel shall have at least their damnation heightened because
they have neglected and refused to receive the Gospel, it must needs be: that
the Gospel was with. all faithfulness to be tendered unto them; the which it
could not be unless the death of Christ did extend itself unto them; for the
offer of the Gospel cannot, with God’s allowance, be offered any further than
the death of Jesus Christ doth go; because if that be, taken away there is
indeed no Gospel nor grace to be extended. Besides, if by every creature, and
the like should be meant only the elect, then are all the persuasions of the
Gospel to no effect at all; for still the unconverted, who are here condemned
for refusing of it, they return it as fast again: I do not know I am elected,
and therefore dare not come to Jesus Christ; for if the death of Jesus Christ,
and so the general tender of the Gospel, concern the elect alone, I, not
knowing myself to be one of that number, am at a mighty plunge; nor know I
whether is the greatest sin, to believe or to despair; for I say again, if
Christ died only for the elect, etc., then, I, not knowing myself to be one of
that number, dare not believe the Gospel that holds forth his blood to save me;
nay, I think with safety may not, until I first do know I am elect of God and
appointed thereto.
Thirdly. God the
Father and Jesus Christ his Son would have all men whatever invited by the
Gospel to lay hold of life by Christ, whether elect or reprobate; for though it
be true that there is such a thing as election and reprobation, yet God, by the
tenders; of the Gospel in the ministry of his word, looks upon men under
another consideration to wit, as sinners; and as sinners invites them to
believe, lay hold of, and embrace the same. He saith not to his ministers, ‘Go
preach to the elect because they are elect, and shut out others be: cause they
are not so.’ But, ‘Go preach the Gospel to sinners; and as they are such, go
bid them come to me and live.’ And it must needs be so, otherwise the preacher
could neither speak in faith nor the people hear in faith; first, the preacher
could not speak in faith, because he knoweth not the elect from the reprobate;
nor they again hear in faith, because, as unconverted, they would be always
ignorant of that also; so, then, the minister neither knowing whom he should
offer life unto, nor yet the people which of them are to receive it, how could
the word now be preached in faith with power? and how could the people believe
and embrace it? But now the preacher offering mercy in the Gospel to sinners as
they are sinners, here is way made for the word to be spoken in faith, because
his hearers are sinners; yea, and encouragement also for the people to receive
and close therewith, the understanding they are sinners: ‘Christ Jesus came
into the world to save sinners.’
Fourthly. The Gospel
must be preached to sinners, as they are sinners, without distinction of elect
or reprobate, because neither the one nor yet the other (as considered under
these simple acts)are fit subjects to embrace the Gospels for neither the one
act nor yet the other doth make either of them sinners but the Gospel is to be
tendered to men as they are sinners and personally under the curse of God for
sin; wherefore to proffer grace to the elect because they are elect, it is to
proffer grace and mercy to them as not considering them as sinners. And, I say,
to deny it to the reprobate because he is not elected, it is not only a denial
of grace to them that have no deed thereof, but also before occasion is given
on their part for such a dispensation. And I say again, therefore, to offer
Christ and grace to man elect, as simply so considered, this administers to him
no comfort at all, he being here no sinner and so engageth not the heart at all
to Jesus Christ, for that comes in and is effected on them as they are sinners.
Yea, to deny the Gospel also to the reprobate because he is not elect, it will
not trouble him at all; for, saith he, ‘So I am not a sinner, and so do not
need a Savior.’ But now, because the elect have no need of grace in Christ by
the Gospel but as they are sinners, nor the reprobates cause to refuse it as
they are sinners, therefore Christ, by the word of the Gospel, is to be
proffered to both, without considering elect or reprobate, even as they are
sinners. ‘The whole have no need of the physician, but those that are sick. I
came not to call the righteous, but sinners, to repentance.’
Thus you see the
Gospel is to be tendered to all in general, as well to the reprobate is to the
elect, to sinners as sinners; and so are they to receive it and to close with
the tenders thereof.
Reprobation Asserted John Bunyan
CHAPTER
10
Seeing,
then, that the Grace of God in the Gospel is by that to be Proffered to Sinners
as Sinners, as well to the Reprobate as the Elect, is it possible for those who
indeed are not Elect to Receive it and be Saved?
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O this question I
shall answer several things, but first I shall show you what that grace is that
is tendered in the name Gospel, and secondly, what it is to receive it and be
saved.
First, then. The
grace that is offered to sinners as sinners, without respect to this or that.
person, it is a sufficiency of righteousness, pardoning grace, and life, laid
up in the person of Christ, held forth in the exhortation and word of the
Gospel, and promised to be theirs that receive it; yea, I say, in so universal
a tender that not one is by it excluded or checked in the least, ?but rather
encouraged if he hath the least desire to life; yea, it is held forth to beget
both desires and longings after the life thus laid up in Christ.
Secondly. To receive
this grace thus tendered by the Gospel, it is;
1. To believe it is
true.
2. To receive it
heartily and unfeignedly through faith. And,
3. To let it have its
natural: sway, course and authority in the soul, and that in that measure as to
bring forth the fruits of good living in heart, word, and life, both before God
and man.
Now then to the
question:
Is it possible that
this tender, thus offered to the reprobate, should by him be thus received and
embraced and he live thereby?
To which I answer in
the negative. Nor yet to the elect themselves, I mean as considered dead in
trespasses and sins, which is the state of all men, elect as well as reprobate.
So, then, though there be a sufficiency of life and righteousness laid up in
Christ for all men, and this tendered by the Gospel to them without exception,
yet sin coming in between the soul and the tender of this grace, it hath in
truth disabled all men, and so, notwithstanding this tender, they continue to
be dead. For the Gospel, I say, coming in word only, sayeth no man, because of
man’s impediment; wherefore those that indeed are saved by this Gospel, the
word comes not to them in word only, but also in power, and in the Holy Ghost
is mixed with faith, even with the faith of the operation of God, by whose
exceeding great and mighty power they are raised from this dearth of sin and
enabled to embrace the Gospel. Doubtless, all men being dead in trespasses, and
sins, and so captivated under the power of the devil, the curse of the law, and
shut up in unbelief, it must be the power of God, yea, the exceeding greatness
of that power, that raiseth the soul from this condition to receive the holy
Gospel. For man by nature (consider him at best) can see no more nor do no more
than what the principles of nature understands and helps to do; which nature
being below the discernings of things truly, spiritually, and savingly good, it
must needs fall short of receiving, loving, and delighting in them. ‘The
natural man receiveth not the things of the Spirit of God, for they are
foolishness unto him; neither can he know them, because they are spiritually
discerned.’ Now, I say, if the natural man at best (for the elect before
conversion are no more, if quite so much) cannot do this, how shall they attain
thereto, being now not only corrupted and infected, but depraved, bewitched and
dead, swallowed up of unbelief, ignorance, confusion, hardness of heart, hatred
of God, and the like? When a thorn by nature beareth grapes, and a thistle
beareth figs, then may this thing be. To lay hold of and receive the Gospel by
a true and saving faith, it is an act of the soul, has made a new creature,
which is the workmanship of God: ‘Now He that hath wrought us for the selfsame
thing is God. For a corrupt tree cannot bring forth good fruit. Can the
Ethiopian change his skin?’ But yet the cause of this impossibility;
1. Lieth not in
reprobation, the elect themselves being as much unable to receive it as the
other.
2. Neither is it
because the reprobate is excluded in the tender, for that is universal.
3. Neither is it
because there wanteth arguments in the tenders of the Gospel, for there is not
only plenty, but such as be persuasive, clear, and full of rationality.
4. Neither is it
because these creatures have no need thereof, for they have broken the law.
5. Wherefore it is
because indeed they are by sin dead, captivated, mad, self-opposers, blind,
alienated in their minds, and haters of the Lord. Behold the ruins that sin
hath made!
Wherefore, whoever
receiveth the grace that is tendered, in the Gospel, they must be quickened by
the power of God, their eyes must be opened, their understandings illuminated,
their ears unstopped, their hearts circumcised, their wills also rectified,,
and the Son of God revealed in them; yet, as I said, not because there wanteth
argument in these tenders, but because men are dead, and blind, and cannot hear
the word. ‘Why do you not understand my speech? (saith Christ) even because you
cannot hear my word.’
For otherwise, as I
said but now, there is
1. Rationality enough
in the tenders of the Gospel.
2. Persuasions of
weight enough to provoke to faith. And,
3. Arguments enough
to persuade to continue therein.
First. Is it not
reasonable that man should believe God in the proffer of the Gospel and live by
it?
Secondly. Is there
not reason, I say, both from the truth and faithfulness of God, from the
sufficiency of the merits of Christ, as also from the freeness and fullness of
the promise? What unreasonable thing doth the Gospel bid thee credit? Or what
falsehood doth it command thee to receive for truth? Indeed, in many points the
Gospel is above reason, but yet in never a one against it, especially in those
things wherein it beginneth with the sinner in order to eternal life.
Again, touching its
persuasions to provoke to faith; First. With how many signs and wonders,
miracles and mighty deeds, hath it been once and again confirmed, and that to
this very end!
Secondly. With how
many oaths, declarations, attestations, and proclamations is it avouched,
confirmed, and established!
Thirdly. And why
should not credence be given to that Gospel that is confirmed by blood, the
blood of the Son of God himself; yea, that Gospel that did never yet fail any
that in truth have cast themselves upon it since the foundation of the world?
Again, as there is
rationality enough and persuasion sufficient, so there is also argument most
prevalent, to persuade to continue therein, and that too heartily, cheerfully,
and unfeignedly, unto the end, did not, as I have said, blindness, madness,
deadness, and willful rebellion carry them away in the vanity of their minds
and overcome them.
For, first, if they
could but consider how they have sinned, how they have provoked God, etc., if
they could but consider what a dismal state the state of the damned is, and
also that in a moment their condition is; like to be the same, would they not cleave
to the Gospel and live?
Secondly. The
enjoyment of God, and Christ, and saints, and angels being the sweetest, the
pleasures of heaven the most comfortable, and to live always in the height of
light, life, joy, gladness imaginable, one would think were enough to persuade
the very damned now in hell.
There is no man that
perisheth for want of sufficient reason in the tenders of the Gospel, nor any for
want; of persuasions to faith, nor yet because there wanteth arguments to
provoke to continue therein. But the truth is, the Gospel in this hath to do
with unreasonable creatures, with such as will not believe it, and. that
because it is truth: ‘And because I tell you the truth,’ saith Christ,
(therefore) ‘you believe me not.’
Question. Well, but if this in truth be thus, how then
comes it to pass that some receive it and live for ever? For you have said before that the elect are
as bad as the reprobate, and full as unable as they (as men) to close with
these tenders and live.
Answer. Doubtless this is true, and were the elect left
to themselves, they, through, the wickedness of their heart, would perish as do
others, Neither could all the reasonable, persuasive, prevalent arguments of
the Gospel of God in Christ prevail to make any receive it and live. Wherefore
here you must consider that as there is mercy proclaimed in the general tenders
of the Gospel, so there is also the grace of election; which grace kindly
overruleth and winneth the spirit of the chosen, working in them that unfeigned
closing therewith that makes it effectual to their undoubted salvation; which
indeed is the cause that not only in other ages, but also to this day, there is
a remnant that receive this grace, they being appointed, I say, thereto before
the world began, preserved in time from that which would undo them: and enabled
to embrace the glorious Gospel of grace, and peace, and love. Now there is a
great difference between the grace of election and the grace that is wrapped up
in the general tenders of the Gospel, a difference, I say, and that both as to
its timing, latituding, and working.
1. Touching its
timing: it is before, yea long before, there was either tender of the grace
wrapped up in the Gospel to any, or any need of such a tender.
2. They also differ
in latitude: the tender of grace in the Gospel are common and universal to all,
but the extension of that of election special and peculiar to some. ‘There is a
remnant according to the election of grace.’
3. Touching the
working of the grace of election: it differs much in some things from the
working of the grace that is offered in the general tenders of the Gospel; as
is manifest in these particulars:
1. The grace that is
offered in the genera tenders of the Gospel calleth for faith to lay hold upon
and accept thereof, but the special grace of election worketh that faith which
doth lay hold thereof.
2. The grace that is
offered in the general tenders of the Gospel calleth for faith as a condition
in us, without which there is no life, but the special grace of election
worketh faith in us without any such conditions.
3. The grace that is
offered in the general tenders of the Gospel promiseth happiness upon the
condition of persevering in the faith only, but the special grace of election
causeth this perseverance.
4. The grace offered
in the general tenders of the Gospel when it sparkleth most leaveth the
greatest part of men behind it, but the special grace of election, when it
shineth least, doth infallibly bring every soul therein concerned to
everlasting life.
5. A man may overcome
and put out all the light and life that is begotten in him by the general
tenders of the Gospel, but none shall overcome, or make void, or frustrate the
grace of election.
6. The general
tenders of the Gospel, considered without a concurrence of the grace of election,
help not the elect himself when sadly fallen. Wherefore, when I say the grace
that is offered in the general tenders of the Gospel, I mean that grace when
offered as not being accompanied with a special operation of God’s eternal love
by way of conjunction therewith. Otherwise the grace that is tendered in the
general offers of the Gospel is that which saveth the sinner now and that
brings him to everlasting life; that is, when conjoined with that grace that;
blesseth and maketh this general tender effectually efficacious. The grace of
election worketh not without, but by these tenders generally; neither doth the
grace thus tendered effectually work but by and with the grace of election: ‘As
many as were ordained to eternal life believed,’ the word being then effectual
to life, when the hand of the Lord is effectually therewith to that end. ‘They
spoke (saith the text) unto the Grecians, preaching the Lord Jesus; and the
hand of the Lord was with them, and a great number believed and turned unto the
Lord.’
We must always put
difference between the word of the Gospel and the power that manageth that
word; we must put difference between the common and more special operations of
that power also, even as there is evidently a difference to be put between those
words of Christ that were effectual to do what was said, and of those words of
his which were but words only, or at least not (so) accompanied with power. As
for instance: that same Jesus that said to the leper, ‘Say nothing to any man,’
said also to Lazarus, ‘Come forth;’ yet the one obeyed, the other did not,
though he that obeyed was least in a capacity to do it, he being now dead and
stunk in his grave. Indeed, unbelief hath hindered Christ much, yet not when he
putteth forth himself as Almighty, but when he doth suffer himself by them to
be abused who are to be dealt with by ordinary means; otherwise legions of
devils, with ten thousand impediments, must fall down before him and give way
unto him. There is a speaking and a (so) speaking: ‘They (so) spoke that a
great multitude, both of the Jews and also of the Greeks, believed.’ Even as I
have hinted already, there is a difference between the coming of the word when
it is in power and when it is in word only. So, then, the blessed grace of
election chooseth this man to good, not because he is good; it chooseth him to
believe, not because he doth believe; it chooseth him to persevere, not because
he doth so; it foreordains that this man shall be created in Christ Jesus unto
good works, not if a man will create himself thereto.
What shall we say
then? Is the fault in God, if any perish? Doubtless, no; nor yet in his act of
eternal reprobation neither; it is grace that saveth the elect, but sin that
damns the rest: it is superabundant grace that canseth the elect to close with
the tenders of life and live, and it is the abounding of sin that holds off the
reprobate from the rational necessity and absolute tenders of grace. To
conclude, then: The Gospel calleth for credence as a condition, and that both from
the elect and reprobate; but because none of them both, as dead in sin, will
close therewith and live, therefore grace, by virtue of electing love, puts
forth itself to work and do for some beyond reason, and justice cuts off others
for slighting so good, so gracious, and necessary a means of salvation, so full
both of kindness, mercy, and reason.
Reprobation Asserted John Bunyan
CHAPTER
11
Seeing
it is not possible that the Reprobate should receive this Grace and live, and
also seeing this is infallibly Foreseen of God, and again, seeing God hath -
Fore. determined to suffer it so to be, why doth he yet Will and Command that
the Gospel, and so Grace in the general tenders thereof, should be proffered
unto them!
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HY, then, is the
Gospel offered them? Well, that there is such a thing as eternal reprobation I
have showed you, also what this eternal reprobation is I have opened unto you;
and shall now show you also that though these reprobates will infallibly
perish, which God not only foresaw, but foredetermined to suffer them most
assuredly to do so, yet there is reason, great reason, why the Gospel, and so
the grace of God thereby, should be tendered, and that in general terms, to
them as well as others.
But before I come to
lay the reasons before you I must mind you afresh of these particulars:
1. That eternal
reprobation makes no man a sinner.
2. That the
foreknowledge of God that the reprobate would perish makes no man a sinner.
3. That God’s
infallibly determining upon the damnation of him that perisheth makes no man a
sinner.
4. God’s patience and
long-suffering and forbearance until the reprobate fits himself for eternal
destruction makes no man a sinner.
So, then, God may
reprobate, may suffer the reprobate to sin, may foredetermine his infallible
damnation, through the preconsideration of him in sin, and may also forbear to
work that effectual work in his soul that would infallibly bring him out of
this condition, and yet neither be the author, contriver, nor means of man’s
sin and misery.
Again, God may
infallibly foresee that this reprobate, when he hath sinned, will be an
unreasonable opposer of his own salvation, and may also determine to suffer him
to sin and be thus unreasonable to the end, yet be gracious, yea, very
gracious, if he offer him life, and that only upon reasonable terms, which yet
he denieth to close with.
The reasons are;
1. Because not God, but
sin, hath made him unreasonable, without which, reasonable terms had done his
work for him; for reasonable terms are the most equal and righteous terms that
can be propounded between parties at difference; yea the terms that most
suiteth and agreeth with a reasonable creature, such as man; nay, reasonable
terms are, for terms, the most apt to work with that man whose reason is
brought into and held captive by very sense itself.
2. God goeth yet
further: he addeth promises of mercy, as those that are inseparable to the
terms he offereth, even to pour forth his Spirit unto them: ‘Turn at my
reproof, and behold I will pour forth of my Spirit unto you, and incline your
ear; come unto me, hear, and your soul shall live.’
Now, then, to the
question itself; to wit, that seeing it is impossible the reprobate should be
saved, seeing also this is infallibly foreseen of God, and seeing also that God
hath beforehand determined to suffer it so to be, yet I shall show you it is
requisite, yea, very requisite, that he should both will and command that the
Gospel, and so grace in the general tenders thereof, should be proffered unto
them
THE FIRST REASON
And that, first, to
show that this reprobation doth not in itself make any man absolutely incapable
of salvation; for if God had intended that by the act of reprobation the
persons therein concerned should also by that only act have been made incapable
of everlasting life, then this act must also have tied up all the means from
them that tendeth to that end, or at least have debarred the Gospel’s being
offered to them by God’s command for that intent; otherwise who is there but
would have charged the Holy One as guilty of guile and worthy of blame for
commanding that the Gospel of grace and salvation should be offered unto this
or that man, whom yet he hath made incapable to receive it by his act of
reprobation? Wherefore this very thing; to wit, that the Gospel is yet to be
tendered to those eternally reprobated
showeth that it is not simply the act of God’s reprobation, but sin,
that incapacitateth the creature of life everlasting; which sin is no branch of
this reprobation, as is evident, because the elect and reprobate are both alike
defiled therewith.
THE SECOND REASON
Secondly. God also
showeth by this that the reprobate doth not perish for want of the offers of
salvation, (though he hath offended God,) and that upon most righteous terms,
according to what is written: ‘As I live, saith the Lord, I have no pleasure in
the death of him that dieth, but that the wicked turn from his wicked way and
live. Turn unto me, saith the Lord of hosts, and I will turn unto you, saith
the Lord of hosts.’ So, then, here lieth the point between God and the
reprobate, (I mean the reprobate since he hath sinned:) God is willing to save
him upon reasonable terms, but not upon terms above reason; but no reasonable
terms will down with the reprobate, therefore he must perish for his
unreasonableness.
That God is willing
to save even those that perish for ever is apparent, both from the consideration
of the goodness of his nature, of man’s being his creature, and indeed in a
miserable state. But, I say, as I have also said already, there is a great
difference between his being willing to save them through their complying with
these his reasonable terms, and his being resolved to save them whether they,
as men, will close therewith or no; so only he saveth the elect themselves,
even; according to the riches of his grace, even according to his riches in
glory, by Christ Jesus working effectually in them what the Gospel, as a
condition, calleth for from them. And hence it is that he is said to give
faith, (yea the most holy faith, for that is the faith of God’s elect,) to give
repentance, to give a new heart, to give his fear, even that fear that may keep
them for ever from everlasting ruin, still engaging his mercy and goodness to
follow them all the days of their lives, that they may dwell in the house of
the Lord for ever; and as another Scripture saith, ‘Now he that hath wrought us
for the selfsame thing is God.’
But, I say, his
denying to do thus for every man in the world cannot properly be said to be
because he is not heartily willing they should close with the tenders of the
grace held forth in the Gospel and live. Wherefore you must consider that there
is a distinction to be put between God’s denying grace on reasonable terms and
denying it absolutely, and also that there is a difference between his
withholding further grace and of hindering men from closing with the grace at
present offered; also that God may withhold much when he taketh away nothing,
yea, take away much when once abused, and yet be just and righteous still.
Further, God may deny to do this or that absolutely, when yet he hath promised
to do not only that, but more, conditionally. Which things considered, you may
with ease conclude that he may be willing to save those not elect upon
reasonable terms, though not without them.
It is no
unrighteousness in God to offer grace unto the world, though but on those terms
only that they are also foreseen by him infallibly to reject, both because to
reject it is unreasonable, especially the terms being so reasonable as to
believe the truth and live, and also because it is grace and mercy in God so
much as once to offer means of reconciliation to a sinner, he being the
offender, but the Lord the God offended, they being but dust and ashes, he the
heavenly Majesty. If God, when man had broke the law, had yet with all severity
kept the world to-the utmost condition of it, had he then been unjust? had he
injured man at all? was not every tittle of the law reasonable, both in the
first and second table? How much more, then, is he merciful and gracious even
in but mentioning terms of reconciliation, especially seeing he is also willing
so to condescend if they will believe his word and receive the love of the
truth! Though the reprobate then doth voluntarily and against all strength of
reason run himself upon the rocks of eternal misery, and split himself thereon,
he perisheth in his own corruption by rejecting terms of life.
Objection. 1. But the reprobate is not now in a
capacity to fulfill these reasonable terms.
Answer. But, I say, suppose it should be granted, is
it because reprobation made him incapable, or sin? Not reprobation, but sin; if
sin, then before he quarrel let him consider the case aright., where, in the
result, he will find sin, being consented to by his voluntary mind, hath thus
disabled him, and because, I say, it was sin by his voluntary consent that. did
it, let him quarrel with himself for consenting so as to make himself incapable
to close with reasonable terms, yea, with those terms because reasonable,
therefore most suitable (as terms) for him, notwithstanding his wickedness. And
I say again, forasmuch as. these reasonable terms have annexed unto them, as
their inseparable companions, such wonderful mercy and grace, as indeed there
is, let even them that perish yet justify God, yea, cry, ‘His goodness endureth
for ever,’ though they, through the wretchedness of their hearts, get no
benefit by it.
THE THIRD REASON
Thirdly. God may will
and command that his Gospel, and so the grace thereof, be tendered to those
that shall never be saved, (besides what hath been said,) to show to all
spectators what an enemy sin, being once embraced, is to the salvation of man.
Sin, without the tenders of the grace of the Gospel, could never have appeared
so exceeding sinful as by that it both hath and doth: ‘If I had not come and
spoken unto them,’ saith Christ, ‘they had not had sin, but now they have no
cloak for their sin.’ As sins that oppose the law are discovered by the law
that is, by the goodness, and justness, and holiness of the law so the sins
that oppose the Gospel are made manifest by that, even by the love, and mercy,
and forgiveness of the Gospel. (‘If he that despised Moses’s law died without
mercy, of how much sorer punishment, suppose ye, shall he be thought worthy who
hath trodden under foot the Son of God?’) Who could have thought that sin would
have opposed that which is just, but especially mercy and grace, had we not
seen it with our eyes? And how could we have seen it to purpose had not God
left some to themselves? Here indeed is sin made manifest: ‘For all he had done
so many miracles amongst them,’ (to wit, to persuade them to mercy,) ‘yet they
believed him not.’ Sin, where it reigneth, is a mortal enemy to the soul; it
blinds the eyes, holds the hands, ties the legs, and stops the ears, and makes
the heart implacable to resist the Savior of souls. That man will neither obey
the law nor the Gospel who is left unto his sin; which also God is willing
should be discovered and made manifest, though it cost the damnation of some:
‘For this very purpose,’ saith God to Pharaoh, ‘have I raised thee up, that I
might show in thee my power, and that my name might be declared in all the
earth.’ For God, by raising up Pharaoh to his kingdom and suffering him to walk
to the height according as his sin did prompt him forward, showed unto all
beholders what a dreadful thing sin is, and that without the special assistance
of his Holy Spirit sin would neither be charmed by law nor Gospel. This reason,
though it be no profit unto those that are damned, yet it is for the honor of
God and the good of those he hath chosen.
It is for the honor
of God, even for the honor of his power and mercy, for his power is now
discovered indeed, when nothing can tame sin but that; and his mercy is here
seen indeed, because that doth engage him to do it. Read Romans 9:22, 23.
THE FOURTH REASON
Fourthly. God
commandeth that the tender of the Gospel, and the grace thereof, be in general
offered to all, that means thereby might be sufficiently provided for the
elect, both to beget them to faith and to maintain it in them to the end, in
what place, or state, or condition soever they are. God, through the operation
of his manifold wisdom, hath an end, and an end in his acts and doings amongst
the children of men, and so in that he commandeth that his Gospel be tendered
to all? An end, I say, to leave the damned
without excuse and to provide sufficiency of means for the gathering all his
elect. ‘Oh that God would speak,’ saith Zophar, ‘and open his mouth against
thee, and show thee the secrets of wisdom, that they are double to that which
is!’ For though God worketh with and upon the elect otherwise than with and
upon the reprobate, yet he worketh with and upon the elect with and by the same
word he commandeth should be held forth and offered to the reprobate. Now the
text thus running in most free and universal terms, the elect then hearing
thereof, do, through the mighty power of God, close in with the tenders therein
held forth, and are saved. Thus that word that was offered to the reprobate
Jews, and by them most fiercely rejected, even that word became yet effectual
to the chosen, and they were sawed thereby. ‘They gladly received, the word,
and as many as were ordained to eternal life believed. Not as though the word
of God had taken none effect; God hath not cast away his people whom he
foreknew.’ The word shall accomplish the thing for which God hat, h sent it,
even the salvation of the few that are chosen, when tendered to all, though
rejected by most, through the rebellion of their hearts.
Objection. 2. But if God hath elected, as you have
said, what. need he lay a foundation so general for the begetting faith in his
chosen particulars, seeing the same Spirit that worketh in them by such means
could also work in them by other, even by a word, excluding the most, in the
first tenders thereof, amongst men?
Answer. I told you before that though this be a
principal reason of the general tenders of the grace of the Gospel, yet it is
not all the reason why the tender should be so general as the three former
reasons show.
But again, in the
bowels of God’s decree of election is contained the means that are also
ordained for the effectual bringing of those elected to that glory for which
they were fore-appointed, even to gather together in one all the children of
God; ‘whereupon he called you,’ saith Paul, ‘by our Gospel, to the obtaining of
the glory of our Lord Jesus Christ.’ God’s decree of election, then, destroyeth
not the means which his wisdom hath prepared; it rather establisheth, yea,
ordains and establisheth it; and maketh that means which in the outward sign is
indefinite and general effectual to this and that man, through a special and
particular application; thus that Christ that in general was offered to all is
by a special act of faith applied to Paul in particular: ‘He loved me and gave
himself for me.’
Further. As the
design of the heavenly Majesty is to bring his elect to glory by means, so by
the means thus universal and general as most behooveful and fit, if we consider
not only the way it doth please him to work with some of his chosen, in order
to this their glory, but also the trials, temptations, and other calamities
they must go through thereto.
1. Touching hits
working with some, how invisible is it to those in whose souls it is yet begun!
How is the word buried under the clods of their hearts for months, yea, years
together! Only thus much is discovered thereof: it showeth the soul its sin,
the which it doth also so aggravate and apply to the conscience (Jesus still
refraining, like Joseph, to make himself known to his brethren) that were there
not general tenders of mercy, and that to the worst of sinners, they would soon
miscarry and perish as do the sons of perdition. But by these the Lord
upholdeth and helpeth them that they stand when others fall for ever.
2. And so likewise
for their trials, temptations and other calamities, because God will not bring
them to heaven without, but by them, therefore he hath also provided a word so
large as to lie fair for the support of the soul in all conditions that it may
not die for thirst.
3. I might add also
in this place that their imperfect state after grace received doth call for
such a word, yea, many other things which might be named, which God, only wise,
hath thought fit should accompany us to the ship, yea, in the sea, to our
desired haven.
THE FIFTH REASON
Fifthly. God willeth
and commandeth the Gospel should be offered to all, that thereby distinguishing
love, as to an inward and spiritual work, might the: more appear to be indeed
the fruit of special and peculiar love. For in that the Gospel is tendered to
all in general when yet but some do receive it, yea, and seeing these some are
as unable, unwilling, and by nature as much averse thereto as those that refuse
it, and perish, it is evident that something more of heaven and the operation
of the Spirit of God doth accompany the word thus tendered for their life and
salvation that enjoy it; not now as a word barely tendered, but backed by the
strength of heaven: ‘Behold what manner of love the Father hath bestowed upon
us, that we should be called the children of God! even we who believe according to the working
of his mighty power which he wrought in Christ when he raised him from the
dead.’ This provoketh to distinguishing admiration, yea, and also to a love
like that which hath fastened on the called, the preserved, and the glorified:
‘He hath not dealt so with any nation; and as for his judgments, they have not
known them. Praise ye the Lord.’ Now are the sacrifices bound even to the horns
of the altar, with a ‘Lord, how is it that thou shouldst manifest thyself to
us, and not unto the world? He sent from above, he took me, he drew me out of
many waters, he delivered me from my strong enemy and from them that hated me,
for they were too strong for me.’
For thus the elect
considereth: Though we all came alike into the world and are the children of
wrath by nature, yea, though we have alike so weakened ourselves by sin that
the whole head is sick and the whole heart faint, being altogether gone out of
the way, and every one become altogether unprofitable, both to God and
ourselves, yet that God should open mine eyes, convert my soul, give me faith,
forgive my sins, raise me, when I fall, fetch me again when I am gone astray ?
this is wonderful! Yea, that he should prepare eternal mansions for me, and
also keep me by his blessed and mighty power for that; and that in a way of
believing, which without his assistance I am in no way able to perform, that he
should do this notwithstanding my sins, though I had no righteousness, yea,
that he should do it according to the riches of his grace, through the
redemption that is in Jesus Christ our Lord, even according to an everlasting
covenant of grace, which yet the greatest part of the world are void of, and
will for ever miss and fall short of! Besides, that he should mollify my heart,
break it, and then delight in it, put his fear in it, and then look to me, and
keep me as the apple of his eye; yea, resolve to guide me with his counsel, and
then receive me to glory! Further, that all this should be the effect of
unthought-of, undeserved, and undesired love, that the Lord should think on
this before he made the world, and sufficiently ordain the means before he had
laid the foundation of the hills, for this he is worthy to be praised; yea,
‘Let every thing that hath breath praise the Lord; praise ye the Lord.’
Objection 3. But you have said before that the
reprobate is also blessed with many Gospel mercies, as with the knowledge of
Christ, faith, light, the gift of the Holy Ghost, and the tastes or relish of
the powers of the world to come; if so, then what should be the reason that yet
he perisheth? Is it because the grace that he receiveth differeth from the
grace that the elect are saved by? If they differ, where lieth the difference?
Whether in the nature, or in the degree, or in the management thereof?
Answer. To this objection I might answer many
things, but for brevity take this reply:
1. That a non-elect may
travel very far both in the knowledge, faith, light, and sweetness of Jesus
Christ, and may also attain to the partaking of the Holy Ghost; yea, and by the
very operation of these things also escape the pollution of the world and
become a visible saint, join in church communion and be as chief amongst the
very elect themselves. This the Scriptures everywhere do show us.
The question then is
whether the elect and reprobate receive a differing grace? To which I answer,
Yes, in some respects, both as to the nature thereof and also the degree.
To begin: then, with
the nature of it:
1. The faith that the
chosen are blessed with, it goeth under another name than any faith besides,
even the faith of God’s elect, as of a faith belonging to them only, of which
none others do partake; which faith also, for the nature of it, is called faith
most holy, to show it goes beyond all other, and can be fitly matched nowhere
else but with their most blessed faith who infallibly attain eternal glory;
even like precious faith with us, saith Peter, with his elect companions. And
so of other things. For if this be true that they differ in their faith, they
must needs therewith differ in, ether things; for faith, being the mother of
grace, produceth all the rest according to its own nature to wit, love that
abounds, that never fails, and that is never contented till it attain the
resurrection of the dead, etc.
They differ as to
their nature in this: the faith, and hope, and love that the chosen receive, it
is that which floweth from election itself; he hath blessed us according as he
hath chosen us, even with those graces he set apart for us when he in. eternity
did appoint us to life before the foundation of the world; which grace, because
the decree in itself is most absolute and infallible, they also, that they may
completely answer the end, will do the work infallibly likewise, still through
the management of Christ: ‘I have prayed that thy faith fail not.’
But secondly. As they
differ in nature, they differ also in degree; for though it be true that the
reprobate is blessed with grace, yet this is also as true, that the elect are
blessed with more grace; it is the privilege only of those that are chosen, to
be blessed with [all] spiritual blessings, and to have [all] the good pleasure
of the goodness of God fulfilled in and upon them. Those who are blessed with
[all] spiritual blessings must needs be blessed with eternal life; and those in
whom the Lord not only works all his good pleasure, but fulfilleth all the good
pleasure of his goodness upon them, they must needs be preserved to his
heavenly kingdom; but none of the non-elect have these things conferred upon
them; therefore the grace bestowed upon the one doth differ both in nature and
degree from the other.
Thirdly. There is a
difference as to the management also; the reprobate is principal for the
management of the grace he receiveth, but Jesus Christ is principal for the
management of the grace the elect receiveth. When I say principal, I mean
chief; for though the reprobate is to have the greatest hand in the management
of what mercy and goodness the Lord bestoweth on him, yet not so as that the
Lord will not help him at all; nay, contrariwise, he will, if first the
reprobate do truly the duty that lieth on him: ‘If thou do well, shalt thou not
be accepted? But if not well, behold sin lieth at the door.’ Thus it was also
with Saul, who was rejected of God upon this account. And I say, as to the
elect themselves, though Jesus Christ our blessed Savior be chief as to the
management of the grace bestowed on his chosen, yet not so as that he quite
excludeth them from striving according to his working which worketh in them
mightily; nay, contrariwise, if those who in truth are elect shall yet be
remiss and do wickedly, they shall feel the stroke of God’s rod, it may be till
their bones do break. But because the work doth not lie at their door to manage
as chief, but at Christ’s, therefore though he may perform his work with much
bitterness and grief to them, yet he, being engaged as the principal, will
perform that which concerneth them, even until the day (the coming) of Jesus
Christ.
From what hath been
said there ariseth this conclusion:
The elect are always
under eternal mercy, but those not elect always under eternal justice; for you
must consider this: there is eternal mercy and eternal justice, and there is
present mercy and present justice. So, then, for a man to be in a state of
mercy, it may be either a state of mercy present or both present and eternal
also. And so, again, for a man to be in a state under justice, it may be
understood either of present justice only or of both present and eternal also.
That this may yet
further be opened I shall somewhat enlarge. I begin with present mercy and
present justice. That which I call present mercy is that; faith, light,
knowledge and state of the good word of God that a man may have and perish.
This is called in Scripture ‘believing for awhile, enduring for awhile, and
rejoicing in the light for a season.’ Now I call this mercy, both because none
(as men) can deserve it, and also because the proper end thereof is to do good
to those that have it. But I call it present mercy, because those that are only
blessed with that may sin it away and perish; as did some of the Galatians,
Hebrews, Alexandrians, with the Asians, and others. But yet observe again, I do
not call this present mercy because God hath determined it shall last but
awhile absolutely, but because it is possible for man to lose it, yea,
determined he shall, conditionally.
Again. As to present
justice, it is that which lasteth but awhile also; and as present mercy is
properly the portion of those left out of God?s election, so present justice
chiefly hath to do with God’s beloved, who yet at that time are also under
eternal mercy. This is that justice that afflicted Job, David, Heman, and the
godly, who notwithstanding do infallibly attain, by virtue of this mercy,
eternal life and glory. I call this justice, because in some sense God dealeth
with his children according to the quality of their transgression; and I call
it also present justice, because though the hand of God for the present be
never so heavy on those that are his by election, yet it lasteth but awhile;
wherefore though this indeed be called wrath: yet this is but a little wrath,
wroth for a moment, time, or season. ‘In a little wrath I hid my face from thee
for a moment, but with everlasting kindness will I have mercy on thee, saith
the Lord thy Redeemer.’
Thus you! see there
is present mercy and present justice; also that the elect may be under present
justice when the rest may be under present mercy.
Again. As there is
present mercy and present justice, so there is eternal mercy and. eternal
justice; and I say, as the elect may be under present justice when the
non-elect may be under present mercy, so the elect at that time are also under
eternal mercy, but the other under eternal justice.
That the elect are
under eternal mercy, and that when under present justice, is evident from what
hath been said before, namely, from their being chosen in Christ before the
foundation of the world, as also from the consideration of their sound
conversion and safe preservation quite through this wicked world, even safe
unto eternal life; as he also saith by the prophet Jeremiah: ‘Yea, I have loved
thee with an everlasting love, therefore with loving-kindness have I drawn
thee;’ and hence it is that he calleth the elect his sheep, his children, and
people, and that before conversion; for though none of them as yet were his
children by calling, yet were they his according to election.
Now the elect being
under this eternal grace and mercy, they must needs be under it before present
justice seizeth upon them, while it seizeth them and also continueth with them
longer than present justice can, it being from everlasting to everlasting. This
being so, here is the reason why no sin, nor yet temptation of the enemy, with
any other evil, can hurt or destroy those thus elect of God; yea, this is that
which maketh even those things that in themselves are the very bane of men, yet
prove very much for good to those within this purpose; and as David saith, ‘It
is good for me that I have been afflicted;’ and again, ‘For when we are judged
of the Lord we are chastened, that we should not be condemned with the world.’
Now afflictions, etc., in themselves are not only fruitless and unprofitable,
but, being unsanctified, are destructive: ‘I smote him, and he went on
frowardly;’ but now eternal mercy, working with this or that affliction, makes
it profitable to the chosen: ‘I have seen his ways, and will heal him, and will
restore comfort to him and to his mourners;’ as he saith in another place,
‘Blessed is the man whom thou chastisest and teachest out of thy law.’ For
eternal mercy doth not look on those who are the elect and chosen of God as
poor sinful creatures only, but also as the generation whom the Lord hath
blessed, in whom he hath designed to magnify his name to the utmost by
pardoning the transgressions of the remnant of his heritage, having
predestinated us to the adoption of children by Jesus Christ to himself,
wherein also he hath made us accepted in the beloved. Wherefore, I say, the
elect, as they do also receive that grace and mercy that may be sinned away, so
they have that grace and mercy which cannot be lost and that sin cannot
deprive. them of even mercy that abounds and goeth beyond all sin; such mercy
as hath engaged the power of God, the intercession of Christ, and the
communication of the blessed Spirit of adoption; which Spirit also engageth the
heart, directs it into the love of God, that it may not depart from God after
that rate as the reprobates do. ‘I will make an everlasting covenant with them,
(saith God,) that I will not turn away from them to do them good, but will put
my fear in their heart, that they shall not depart from me.’
But now I say, God’s
dealing with the non-elect is far otherwise, they being under the consideration
of eternal justice, even then when in the enjoyment of present grace and mercy.
And hence it is that as to their standing before the God of heaven they are
counted dogs, and sows, and devils, even then when before the elect of God
themselves they are counted saints and brethren: ‘The dog is returned to his
own vomit again, and the sow that was washed to her wallowing in the mire.’ And
the reason is, because notwithstanding all their show before the world their
old nature and. corruptions do still bear sway within, which in time also,
according to the ordinary judgment of God, is suffered so to show itself that
they are visible to saints that are elect, as was the case of Simon Magus and
that wicked apostate Judas, who went out from us, ‘but they were not of us, for
if they had been of us, they should no doubt have continued with us; but they
went out from us, that it might be manifest they were not all of us:’ they were
not elect as we, nor were they sanctified as the elect of God themselves;
wherefore eternal justice counts them the sons of perdition when under their
profession. And I say, they being under this eternal justice, it must needs
have to do with them in the midst of their profession; and because also it is
much offended with them for conniving with their lusts, it taketh away from
them, and that most righteously, those gifts and graces, and benefits and
privileges that present mercy gave them; and not only so, but cuts them off for
their iniquity, and layeth them under wrath for ever. ‘They have forsaken the
right way, (saith God,) they have followed the way of Balaam, the son of Bosor;
these are wells without water, clouds that are carried with a tempest, trees
whose fruit withereth, without fruit, twice dead, plucked up by the roots, for
whom is reserved the blackness of darkness for ever.’
These things thus
considered, you see,
1. That there is
present grace and present mercy, eternal grace and eternal mercy.
2. That the elect are
under eternal mercy, and that when under present justice; and that the
reprobate is under eternal justice, and that when under present mercy.
3. Thus you see again
that the non-elect perish by reason of sin, notwithstanding present mercy,
because of eternal justice; and that the elect are preserved from the death
(though they sin and are obnoxious to the strokes of present justice) by reason
of eternal mercy. What shall we say, then? Is there unrighteousness with God?
God forbid; ‘He hath mercy on whom he will have mercy, and compassion on whom
he will have compassion.’