Works of John Bunyan Volume II Part 70

34. Fowler's picture of the want of uniformity in the preachers of his sect, all being under the 'Act of Uniformity,' is very amusing and instructive!!--Ed.

35. Undoubtedly so; because the good works of a man who is under the influence and power of divine grace, flow from the constraining love of a coveannt-reconciled G.o.d in Christ Jesus, whom the holy-making Spirit glorifies and renders precious to every true believer in him.--Mason and Ryland.

36. The Jews were divided into three sections: I. The descendants of Israel; II. Proselytes who conformed to all the Mosaic rites; and, III. Those who were bound to obey the seven precepts of Noah--and these, although they did not conform to the Jewish rites, yet were admitted to the wors.h.i.+p of the true G.o.d and the hope of the life to come. According to the Talmud these precepts were--1.

To renounce idols and all idolatrous wors.h.i.+p. 2. To wors.h.i.+p the true G.o.d, the creator of heaven and earth. 3. Bloodshed, to commit no murder. 4. Not to be defiled with fornication. 5. Rapine, against theft and robbery. 6. To administer justice. 7. Not eating flesh with the blood in it.--Ed.

37. 'To prevent,' from 'praevenio,' to go before; 'preventing us'

was formerly used for 'preparing us.' It is now obsolete in this sense, but frequently occurs in the Bible.--Ed.

38. 'Innocent' instead of 'righteous,' ed. 1684.

REPROBATION a.s.sERTED: 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.

BY JOHN BUNYAN OF BEDFORD, A LOVER OF PEACE AND TRUTH.

'What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.'--Romans 11:7

London: Printed for G. L., and are to be sold in Turn-stile-alley, in Holbourn. Small 4to, 44 pages.

EDITOR'S ADVERTIs.e.m.e.nT.

This valuable tract was first published without a date, but according to Doe's List, about the year 1674, and has never been reprinted in a separate volume; it appeared in only one edition of the collected works of John Bunyan--that with the notes by Ryland and Mason; and in his select works, published in America in 1832. No man could have been better qualified to write upon the subject of reprobation than Bunyan.--His extraordinary knowledge of, and fervent attachment to, the holy oracles, peculiarly fitted him with unwavering verity to display this doctrine of divine truth.

He was incapable of any misrepresentation with a view of concealing what fallen reason might deem a deformity, or to render the doctrines of the cross palatable to mankind. His object is to display the truth, and then humbly to submit to the wisdom of G.o.d, and zealously to vindicate it. There is no subject which more fully displays our fallen nature, than that of reprobation. All mankind agree in opinion, that there ever has been an elect, or good cla.s.s of society; and a reprobate, or worthless and bad cla.s.s; varying in turpitude or in goodness to a great extent and in almost imperceptible degrees. All must unite in ascribing to G.o.d that divine foreknowledge that renders ten thousand years but as one day, or hour, or moment in his sight. All ascribe to his omnipotence the power to ordain or decree what shall come to pa.s.s--and where is the spirit that can demonstrate a shade of difference between such foreknowledge and preordination. All agree that in the lower cla.s.s of animals some of the same species pa.s.s their lives in luxury and comfort, while others are cruelly tormented, this world comprising their whole term of existence; and will those who refuse to submit to the sovereignty of G.o.d in the doctrine of election dare to arraign his conduct in leaving some out of his electing love? The reprobate or worthless lose nothing by the happiness of others. It is inscrutably hid from mankind who are the elect, until the Holy Spirit influences them with the love of G.o.d in Christ Jesus, and this sometimes in the last moments of life. There is every encouragement, nay incentive, to the sinner who feels the burthen of guilt to fly for refuge to the hope set before him in the gospel. 'It is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save SINNERS'; even the chief of sinners. The glad tidings are addressed to ALL sin-sick souls; and Bunyan's statement of this truth is clear, scriptural, and reasonable. Very different is the account of the reprobation given by R. Resburie in his Stop to the Gangrene of Arminianism, 1651. 'For the reprobate G.o.d decrees the permitting of sin in order to hardening, and their hardening in it, in order to their condemnation.' p. 69. 'As election is the book of life, so reprobation of death; the names of the reprobate are there registered for destruction.' p. 73. It is much to be regretted that sentiments like these have been too commonly uttered. It is as an antidote to such ideas that this little work was written; but, unfortunately, it has never been widely circulated and read. May the divine blessing follow this attempt to spread these important, although to many, unpalatable, doctrines.

GEORGE OFFOR.

REPROBATION a.s.sERTED.

CHAPTER 1.

That there is a Reprobation.

In 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 11:10). 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 G.o.d, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, G.o.d 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 G.o.d; 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 G.o.d; 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 11:7). 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' (13:48). '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 9:27; Isa 1:9, 10:22,23).

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 G.o.d, 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 8; Eph 1:3,4; 1 Thess 5:9).

Nay, further, From the very word election, it followeth unavoidably; for whether you take it as relating to this, of distinguis.h.i.+ng between persons as touching the world to come, or with reference to G.o.d's acts of choosing this or that man 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 11:9; 1 Peter 2:8,9; Matt 10:16; 2 Sam 6:21; Psa 78:67,68; John 15:16; 2 Cor 4:3; Rom 9:21,22; John 17:12).

CHAPTER 2

What Reprobation is.

Having thus shewed you that there is such a thing as a reprobation, I come now to shew you what it is. Which that I may do to your edification, I shall First shew you what this word reprobation signifieth in the general, as it concerneth persons temporary and visibly reprobate: Second, more particularly, as it concerneth persons that are eternally and invisibly reprobate.

First, Generally, As it concerneth persons temporarily and visibly reprobate, thus: To be reprobate is to be disapproved, void of judgment, and rejected, &c. 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 [that] 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 G.o.d, cast away, and the like (2 Cor 13:6,7; 2 Tim 3:8; t.i.tus 1:16; Rom 1:28; Jer 6:30; 1 Cor 9:27).

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 G.o.d.

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 G.o.d 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.

Second, But to pa.s.s this, and more particularly to touch the eternal invisible reprobation, which I shall thus hold forth: It is to be pa.s.sed by in, or left out of, G.o.d's election; yet so, as considered upright. In which position you have these four things considerable: 1. The act of G.o.d's election. 2. The negative of that act. 3. The persons reached by that negative. And, 4. Their qualification when thus reached by it.

1. For the first. This act of G.o.d in electing, it is a choosing or fore-appointing of some infallibly unto eternal life, which he also hath determined shall be brought to pa.s.s by the means that should be made manifest and efficacious to that very end (Eph 1:3-5; 1 Peter 1:2).

2. Now the negative of this act is, a pa.s.sing 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.'

3. The persons then that are contained under the negative of this act, they are those, and those only, that pa.s.s through this wicked world without the saving grace of G.o.d's elect; those, I say, that miss the most holy faith, which they in time are blest withal, who are fore-appointed unto glory.

4. 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, From this consideration, that reprobation is G.o.d's act, even the negative of his choosing or electing, and none of the acts of G.o.d make any man a sinner. It is further evident by the similitude that is taken from the carriage of the potter in his making of his pots; for by this comparison the G.o.d of heaven is pleased to shew unto us the nature of his determining in the act of reprobation. 'Hath not the potter power over the clay, of the same lump?' &c. (Rom 9:21). 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 fas.h.i.+on 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 (Isa 41:22, 46:10). 'For this cause [very purpose] have I raised thee up' (Exo 9:16).

(2.) The next thing considerable in the potter; it is the so making of the pot, even as he determined; a vessel to honour, or a vessel to dishonour. There is no confusion nor disappointment under the hand of this eternal G.o.d, his work is perfect, and every way doth answer to what he hath determined (Deut 32:4).

(3.) Observe again, That whether the vessel be to honour or to dishonour, yet the potter makes it good, sound, and fit for service; his fore-determining to make this a vessel to dishonour, 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 'G.o.d made man upright' (Eccl 7:29).

From these conclusions then,

Consider, 1. That the simple act of reprobation, it is a leaving or pa.s.sing by, not a cursing of the creature.

Consider, 2. Neither doth this act alienate the heart of G.o.d from the reprobate, nor tie him up from loving, favouring, 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 (Gen 25:5,6).

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]

CHAPTER 3.

Of the Antiquity of Reprobation.

Having now proceeded so far as to shew you what reprobation is, it will not be amiss if in this place I briefly shew you its antiquity, even when it began its rise; the which you may gather by these following particulars.