Works of John Bunyan Volume II Part 71

First, 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 G.o.d according to election might stand not of works, but of him that calleth; it was said unto Rebecca, The elder shall serve the younger' (9:11). 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 chose, 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 (Gen 15:4,5, 16:4,5,16, 17:25, 21:5). And it is yet further evident,

1. Because election is an act of grace; 'There is a remnant according to the election of grace' (Rom 11:5). 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 G.o.d, 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[3] our doing good, that we might be loved therefore: wherefore he saith again, 'That the purpose of G.o.d according to election might stand, not of works, but of him that calleth; it was said unto her, The elder shall serve the younger' (Rom 9:11,12).

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 G.o.d) 'and Sarah shall have a son'

(Gen 18:14); 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'

(Rom 4:16-19, 9:7).

3. This was the best and fittest way for the decrees to receive sound bottom, even for G.o.d both to choose and refuse, before the creature had done good or evil, and so before they came into the world: 'That the purpose of G.o.d 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, &c. G.o.d'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 G.o.d; 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 G.o.d, 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 saveth 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 G.o.d standeth sure, having this seal, The Lord knoweth them that are his' (2 Tim 2:19). 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.

Second, 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 destinated 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, 'G.o.d 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 G.o.d 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 dishonourable 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 honour, did make this and the other a vessel of dishonour, &c. (1 Peter 1:20,21; 1 Cor 2:7; Eph 1:3,4, 2:10).[4]

CHAPTER 4.

Of 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 G.o.d 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 G.o.d. There are two things in G.o.d, from which, or by the virtue of which, all things have their rise, to wit, the eternity of G.o.d 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 pa.s.s, when the Lord commandeth it not?' (Lam 3:37).

Now then, because that reprobation, as well as election, are subordinate to G.o.d; his will also, which is eternally perfect, being most immediately herein concerned; it was impossible that any should be reprobate, before G.o.d 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 G.o.d, but the perfection of his knowledge, wisdom, and power, &c., that giveth the thing its being: G.o.d 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 G.o.d'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 G.o.d, 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. G.o.d 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 G.o.d 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 G.o.d 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 G.o.d according to election might stand.'

Further, Should not G.o.d 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 G.o.d'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 G.o.d, 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 G.o.d, 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 d.a.m.nation? 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 G.o.d'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 G.o.dly 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]

CHAPTER 5.

Of the Unchangeableness of Eternal Reprobation.

Many opinions have pa.s.sed through the hearts of the sons of men concerning reprobation; most of them endeavouring 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 G.o.d 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 labour 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 G.o.d 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 G.o.d standeth sure' (2 Tim 2:19), even touching reprobation, 'that the purpose of G.o.d according to election might stand' (Rom 9:11). 'I know [saith Solomon] that whatsoever G.o.d doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it,' &c. (Eccl 3:14).

'Hath he said, and shall he not do it? Hath he spoken, and shall not make it good?' (Num 23:19). 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 the rock, his work is perfect: for all his ways are judgment: a G.o.d of truth and without iniquity, just and right is he' (Deut 32:4).

Second, This decree is made sure by the number, measure, and bounds of election; for election and reprobation do inclose 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 fulness of the mystical body of Christ; yea so confined by this 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 fulness of him that filleth all in all' (Eph 1:23) and 'the measure of the stature of the fulness of Christ' (Eph 4:13). Which body, considering him as the head thereof, in conclusion maketh up one perfect man, and holy temple for the Lord. These are called Christ's substance, inheritance and lot (Psa 16); and are said to be booked, marked, and sealed with G.o.d's most excellent knowledge, approbation and liking (2 Tim 2:19). As Christ said to his Father, 'Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them' (Psa 139:16). This being thus, I say, it is in the first place impossible that any of those members should miscarry, for 'Who shall lay any thing to the charge of G.o.d's elect?' (Rom 8:33) 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 G.o.d according to election might stand' (Rom 9:11). 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 (Matt 24:24).

Thirdly, Nay further, that all may see how punctual, exact, and to a t.i.ttle this decree of election is, G.o.d hath not only as to number and quant.i.ty 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 word' (Eph 1:3,4). And bestoweth them in time upon us, 'According to the eternal purpose which he purposed in Christ Jesus our Lord' (Eph 3:11). 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 measure of grace and gifts most fit for their place and office. Thus is the decree established, both of the saved, and also the non-elect (Rom 12:3; Eph 4:16; Col 2:19; Eph 4:12,13).

Fourth, 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 be 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 G.o.d's election, by reason of the sin they committed after, are so far off from being by that received into G.o.d's decree, that they are therefore bound for it in chains of everlasting darkness to the judgment of the great day.

CHAPTER 6.

Whether to be reprobated be the same with being appointed before-hand unto eternal condemnation? If not, how do they differ? Also whether reprobation be the cause of condemnation?

It hath been the custom of ignorant men much to quarrel at eternal reprobation, concluding, for want of knowledge in the mystery of G.o.d's will, that if he reprobate any from eternity, he had as good have said, I will make this man to d.a.m.n him; I will decree this man, without any consideration, to the everlasting pains of h.e.l.l.

When in very deed, for G.o.d to reprobate, and to appoint before-hand to eternal condemnation, are two distinct things, properly relating to two distinct attributes, arising from two distinct causes.

First, They are two distinct things: Reprobation, a simple leaving of the creature out of the bounds of G.o.d'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.

Second, As to the attributes; reprobation respects G.o.d's sovereignty; but to appoint to condemnation, his justice (Rom 9:18; Gen 18:25).

Third, As to the causes; sovereignty being according to the will of G.o.d, but justice according to the sin of man. For G.o.d, 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: G.o.d d.a.m.neth not the man because he is a man, but a sinner; and fore-appoints him to that place and state, by fore-seeing of him wicked (Rom 1:18,19; Col 3:6).

Again, As reprobation is not the same with fore-appointing 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. 4. Or both license Satan to tempt, and the reprobate to close in with the temptation. But it doth none of these; therefore 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 pa.s.sed 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 G.o.d.

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.

Object. From what hath been said, there is concluded this at least, That G.o.d hath infallibly determined, and that before the world, the infallible d.a.m.nation of some of his creatures: for if G.o.d hath before the world [was made] 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 G.o.d's elect, is shaken; unless you hold that there may be a number that shall neither go to heaven nor h.e.l.l. Well then, if G.o.d hath indeed determined, fore-determined, that some must infallibly perish; doth not this his determination lay a necessity on the reprobate to sin, that he may be d.a.m.ned; for, no sin, no d.a.m.nation; that is your own argument.