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Reprobation Asserted: By J O H N.B U N Y A N of Bedford, A Lover of Peace and Truth. L O N D O N, Printed for G. L., and are to be sold in Turn-stile-alley, in Holbourn, 1674. (Year approximate.) Published two years after John Bunyan's twelve year incarceration. |
CHAPTER 4.
f the causes of Reprobation.
Having thus in a word or two shewed the antiquity of Reprobation, I now come in this
place to shew you the cause thereof; for doubtless this must stand a truth, That
whatever God doth, there is sufficient ground therefore, 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, &c.,
whereas all other things, with their causes, have rise, dependance, or toleration
of being from him (Col 1:17).
Hence it follows, that nothing, either person or cause, &c., 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?'
(Lam 3:37). 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 had 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, &c., 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 cause [very purpose] have I raised thee up, for to shew in
thee my power' (Exo 9:16; Rom 9:17).
Second, 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, &c., 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'
(Rev 4:11).
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' (Rom 9:18). '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' (Isa 46:10; Job 23:13; Dan 4:35; Isa 43:13).
Third, 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?' saith
the Lord, 'yet I loved Jacob' (Mal 1:2). Yet I loved Jacob, that is, with a better
love, or a love that is more distinguishing. As he further 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 make him fruitful. But
my covenant will I establish with Isaac, which Sarah shall bear unto thee' (Gen 17:20,21).
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 (Rom 4:16-19; Gen 15:4,5, chapter 16).
4. These things therefore must needs fall out through the working of distinguishing
love and mercy, which had so cast the business, 'that the purpose of God according
to election might stand.'
Further, Should not God decree to shew distinguishing love and mercy, as well as
that which is general and common, he must not discover his best love at all to the
sons of men. Again, if he should reveal and extend his best love to all the world
in general, then there would not be such a thing as love that doth distinguish; for
distinguishing love appeareth in separating between Isaac and Ishmael, Jacob and
Esau, the many called, and the few chosen. Thus by virtue of distinguishing love,
some must be reprobate: for distinguishing love must leave some, both of the angels
in heaven, and the inhabitants of the earth; wherefore the decree also that doth
establish it, must needs leave some.
Fourth, Another cause of reprobation, Is God's willingness to shew his wrath, and
to make his power known. This is one of those arguments that the holy apostle setteth
against the most knotty and strong objection that ever was framed against the doctrine
of eternal reprobation: 'Thou wilt say then unto me, [saith he] Why doth he yet find
fault?' For if it be his will that some should be rejected, hardened, and perish,
why then is he offended that any sin against him; 'for who hath resisted his will?'
Hold, saith the apostle; stay a little here; first remember this, Is it meet to say
unto God, What doest thou? 'Shall the thing formed say to him that formed it, Why
hast thou made me thus? Hath not the potter power over the clay, of the same lump,'
&c. Besides, when you have thought your worst, to wit, that the effects of reprobation
must needs be consummate in the eternal perdition of the creature; yet again consider,
'What if God, willing to shew his wrath,' as well as grace and mercy? And what if
he, that he may so do, exclude some from having share in that grace that would infallibly,
against all resistance, bring us safe unto eternal life? What then? Is he therefore
the author of your perishing, or his eternal reprobation either? Do you not know
that he may refuse to elect who he will, without abusing of them? Also that he may
deny to give them that grace that would preserve them from sin, without being guilty
of their damnation? May he not, to shew his wrath, suffer 'with much long-suffering'
all that are 'the vessels of wrath,' by their own voluntary will, to fit themselves
for wrath and for destruction? (Rom 9:19-22). Yea, might he not even in the act of
reprobation, conclude also to suffer them thus left, to fall from the state he left
them in, that is, as they were considered upright; and when fallen, to bind them
fast in chains of darkness unto the judgment of the great day, but he must needs
be charged foolishly? You shall see in that day what a harmony and what a glory there
will be found in all God's judgments in the overthrow of the sinner; also how clear
the Lord will shew himself of having any working hand in that which causeth eternal
ruin; notwithstanding he hath reprobated such, doth suffer them to sin, and that
too, that he might shew his wrath on the vessels of his wrath; the which I also,
after this next chapter, shall further clear up to you. As 'the Lord knoweth how
to deliver the godly out of temptations,' without approving of their miscarriages;
so he also knoweth how 'to reserve the unjust unto the day of judgment to be punished'
(2 Peter 2:9): yet never to deserve the least of blame for his so reserving of them;
though none herein can see his way, for he alone knows how to do it.[5]
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