Reprobation
Asserted: By J O H N.B U N Y A N of Bedford,
|
Edited by George Offor.
'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
EDITOR'S ADVERTISEMENT.
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 God, 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 class of society; and a reprobate, or worthless and bad class; varying
in turpitude or in goodness to a great extent and in almost imperceptible
degrees. All must unite in ascribing to God 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
pass—and where is the spirit that can demonstrate a shade of difference between
such foreknowledge and preordination. All agree that in the lower class of
animals some of the same species pass 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 God 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 God 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 God 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 ASSERTED.
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 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
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 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 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 distinguishing between persons as
touching the world to come, or with reference to God'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 God, cast away, and the like
(2 Cor 13:6,7; 2 Tim 3:8; Titus 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 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.
Second, 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: 1. The act of God'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 God in electing, it is a choosing or
fore-appointing of some infallibly unto eternal life, which he also hath
determined shall be brought to pass 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 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.'
3. 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 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 God's act, even
the negative of his choosing or electing, and none of the acts of God 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
God 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 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 (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 God, 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 'God made man upright' (Eccl 7:29).
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, 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.
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
God 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 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[3] our doing good, that we might be loved therefore: 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' (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 God) '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 God 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 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, &c.
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 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
God 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, '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 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 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]
CHAPTER 5.
Of the Unchangeableness of Eternal Reprobation.
Many opinions have passed 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 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 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 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' (2 Tim 2:19), even touching reprobation,
'that the purpose of God according to election might stand' (Rom 9:11). 'I know
[saith Solomon] that whatsoever God 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 God 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 God'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 God'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 God 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 tittle
this decree 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
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 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.
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 God's will, that if he
reprobate any from eternity, he had as good have said, I will 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
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 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.
Second, As to the attributes; reprobation respects God'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 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 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 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.
Object. 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 [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 God's elect, is shaken;
unless you hold that there may be a number that shall neither go to heaven nor
hell. Well then, if God 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 damned; for, no sin, no damnation; that is
your own argument.
Ans. That God hath ordained (Jude 4), the damnation of some of his creatures,
it 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, &c., in their ordinary way of preaching;
to the end men might be affected with the love of their own salvation: now
these either bound or loosed, but as the condition or qualification was
answered by the creature under sentence, and no otherwise (1 Sam 12:25; Isa
1:20; Matt 18:3; Luke 13:1-3; Rom 2:8,9, 8:13, 11:23; 1 Cor 6:9-11).
Again, These extraordinary, though they respect the same conditions, yet they
are not grounded immediately upon them, but upon the infallible fore-knowledge
and fore-sight 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 fore-sight 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 (1 Kings 20:42; 2 Peter 2:12; Jude 13).
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 so die,
from the beginning to the end of the world (Prov 15:11; Psa 139:2; Isa 46:10).
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.
Object. 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.
Ans. 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
pre-considered 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 positive 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.
Object. 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 have before condemned to the fire to
be burned? for God might have chose whether he would have let Adam sin, and so
sin to have got into the world by him.
Ans. 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 chose
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 timing, proceeding, bounding, and ordering
thereof, at his disposal: 'Surely the wrath of man shall praise thee, and the
remainder of wrath shalt thou restrain' (Psa 76:10; 1 Kings 22:20-22; John
8:20; Luke 22:51,52).
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.
Object. But how then is he clear from having a hand in the death of him that
perisheth?
Ans. 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 (Gen 22:1), and led Christ by the Spirit into the
wilderness to be tempted of the devil (Mark 1:12; Luke 4:1). 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 (Deut 8:1- 3; 1 Peter 1:7; Heb 5:7; Matt 26:22,41).
Object. 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.
Ans. 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, gave way thereto, by forsaking his
command, 'In the day that thou eatest thereof thou shalt surely die' (Gen 2:17,
3:3). 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 at,'
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 best to do them good?
5. 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 honoured
for the worthiness of him that spake, than was his that had forbad 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.
Quest. But was not Adam unexpectedly surprised? Had he notice beforehand, and
warning of the danger? For God foresaw the business.
Ans. 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, fore- bespake 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 that thou eatest thereof thou shalt surely die.'
3. Nay God by speaking to him of the very tree that was to be forborn, telling
him also where it stood, that he might the better know it; did in effect
expressly say unto 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.
(1.) To conclude then: though sin 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 (Gen
4:9-11; Gal 4:30).
(2.) 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.
(3.) Then, Though God did fore-determine that sin should enter, yet it was not
but with respect to certain terms and conditions, which yet was 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.
Quest. But might not God have kept Adam from inclining, if he would?
Ans. 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 stept 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 defence to retort upon his God, when he had come at
another time to reckon with him for his misdemeanours.[6]
Many other weighty reasons might here be further added for God's vindication in
this particular, but at this time let these suffice.
CHAPTER 7.
Whether any under Eternal Reprobation have just cause to quarrel with God for
not electing of them?
That 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 hath 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, 'Nay 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?' (Rom
9:20). 'Behold, as the clay is in the potter's hand, so are ye in my hand, O
house of Israel,' saith the Lord God (Jer 18:6). 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 not account of any of his matters' (Job 33:13).
'And what his soul desireth, even that he doeth' (Job 23:13).
Again, God is wiser than man, and therefore can shew 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 his acts done in eternity? Who hath directed the Spirit of the
Lord, 'or who hath been his counsellor?' (Rom 11:34). 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 doeth he, which we cannot comprehend' (Job 37:5).
'Great things and unsearchable, marvellous things without number' (Job 5:9).
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 (Psa 73:22).
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 offence 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? 'Is it not lawful for me to do what I will with mine
own?' saith he, 'Is thine eye evil, because I am good?' (Matt 20:15).
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 [men] 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 choose 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 dispose, 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? Who will say unto him, What doest thou?' (Job 9:12).
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 (Job 34:10-12, 36:3, 37:23; Jer 12:1; Rom
11:33).
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' (Psa 145:17; Matt 11:25; 1 Cor 2:8; Job 13:6-8).[7]
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.
In 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 this 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.
First, It hindreth not in itself, as is clear by the ensuing considerations:—
1. That which hindreth him is the weakness that came upon him 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 hindreth 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 with
evil, neither tempteth he any man' (James 1:13). 'God made man upright; but
they have sought out many inventions' (Eccl 7:29; Eze 16:30; Hosea 13:9, 14:1;
Gen 3:8-11).
2. It hindreth not in itself, for it taketh not anything 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 reprobate; for as it
decrees him left, so left upright. Wherefore man's hindrance cometh on him from
other means, even by the fall, and not by the simple act of eternal reprobation
(Gen 3).
3. As reprobation hindreth 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 must 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,' &c. (Matt 4:1,2; Heb 2:17, 4:15).
(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 (Rom 3:9).
(3.) It is yet far more evident that reprobation hindreth 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 word 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 (Matt 11:28; Rev 22:17; Heb
6:4,5; Matt 25:1,2; Acts 1:16,17).
Second, As it hindreth not in itself, so it hindreth 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 hindreth 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 promise of life and salvation, by
the faith of Jesus Christ (Eph 2:1,2; Rom 3:9; John 3:16; 2 Cor 5:19-21; Rev
21:6, 22:17).
3. It is evident also by experience, that this doctrine doth not, in deed,
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 skilful
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, than at all have rid
him of it (Heb 5:12-14).
Indeed the scripture saith, the word is to some the savour of death unto death,
when to others the savour 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 respited at which Pharaoh hardened his heart; and the grace of God that the
reprobates of old did turn into lasciviousness. Yea, Christ the Saviour of the
world, is a stumbling-block unto some, and a rock of offence 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 (Exo 8:15; Jude 4:1; 1 Peter 2:8).
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' (Deut 29:29). Indeed every one of the words of God ought to put us upon
examination, and into a serious enquiry 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 come
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 (1 Tim 1:15; Acts 3:19; 2 Chron 33; John 7:37, 6:37; Mark 2:17).
CHAPTER 9.
Whether God would indeed and in truth, that the gospel, with the grace thereof,
should be tendered to those that yet he hath bound up under Eternal
Reprobation?
To this question I shall answer,
First, In the language of our Lord, 'Go preach the gospel unto every creature'
(Mark 16:15); and again, 'Look unto me, and be ye saved; all ye ends of the
earth' (Isa 45:22). 'And whosoever will, let him take the water of life freely'
(Rev 22:17). And the reason is, because Christ died for all, 'tasted death for
every man' (2 Cor 5:15; Heb 2:9); is 'the Saviour of the world' (1 John 4:14),
and the propitiation for the sins of the whole world.
Second, 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' (Mark 16:16); 'He that
believeth not God hath made him a liar, because he believeth not the record
that God gave of his son' (1 John 5:10); and, Woe unto thee Capernaum, 'Woe
unto thee Chorazin! woe unto thee Bethsaida!' (Matt 11:21) 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 (John 3:16; Heb
2:3); 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 elect, 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 greater sin, to believe, or to despair: for I say
again, if Christ died only for the elect, &c. 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 thereunto.
Third, 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,
because they are not so: But, Go preach the gospel to sinners as 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
spoke in faith, because his hearers are sinners; yea, and encouragement also
for the people to receive and close therewith, they understanding they are
sinners: 'Christ Jesus came into the world to save sinners' (1 Tim 1:15; Luke
24:46,47).
Fourth, 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 gospel:
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 need 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 Saviour. 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, but 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 they that are sick: I came not to call the
righteous, but sinners to repentance' (Mark 2:17; 2 Cor 5:14,15; Luke 7:47).
Thus you see the gospel is to be tendered to all in general, as well to the
reprobate as to the elect, TO SINNERS AS SINNERS; and so are they to receive
it, and to close with the tenders thereof.[8]
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?
To this question I shall answer several things: but first I shall shew you what
that grace is, that is tendered in the 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, and
held forth by the gospel (John 1:16; Col 1:19,23; 1 John 5:11,12; Acts
13:38,39; Rom 10:12-14, 16:25,26).
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 for 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,
saveth 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 death 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 (Eph 2:1-3; 1 Thess 1:5,6; Col 2:12; Heb
4:1,2; Eph 1:18,19, &c.).
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 discerning 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' (1 Cor
2:14). 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 (Matt 7:16-18). To lay hold of and receive the
gospel by a true and saving faith, it is an act of the soul as made a new
creature, which is the workmanship of God: 'Now he that hath wrought us for the
self-same thing is God' (2 Cor 5:5). 'For a corrupt tree cannot bring forth
good fruit' (Luke 6:43-45). 'Can the Ethiopian change his skin?' (Jer 13:23).
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 ye not understand my speech [saith
Christ]; Even because ye cannot hear my word' (John 8:43; Acts 9:15, 26:9,10;
Psa 110:3; Gal 1:15; Matt 11:27).
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.
1. Is it not reasonable that man should believe God in the proffer of the
gospel and life by it? 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.
2. Again, touching its persuasions to provoke to faith: With how many signs and
wonders, miracles and mighty deeds, hath it been once and again confirmed, and
that to this very end? (Heb 1:1-3; 1 Cor 14:22). With how many oaths,
declarations, attestations, and proclamations, is it avouched, confirmed, and
established? (Heb 6:17,18; Acts 13:32; Jer 3:12; Gal 3:15). 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
hath cast themselves upon it, since the foundation of the world (Heb 9:16-18,
12:1-3).
3. Again, as there is rationality enough, and persuasions sufficient, so there
is also argument most prevalent to persuade to continue therein, and that to
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 (Eph 4:17-19).
(1.) For, first, if they could but consider how they have sinned, how they have
provoked God, &c., 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?
(2.) 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 greatest height of light, life, joy, and gladness imaginable, one would
think were enough to persuade the very damned now in hell.
There is no man then 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 ye believe me not' (John 8:45).
Quest. 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
dead as the reprobate, and full as unable as they, as men, to close with these
tenders, and live.
Answ. 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 over-ruleth 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 life (1 Kings 19:18;
Rom 11:5; 1 Thess 5:9).
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 (Eph
1:4,5).
2. They also differ in latitude; the tenders 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' (Rom
11:5).
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 general 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 (Acts 16:31, 13:48; Phil 1:29; 2
Thess 1:11).
(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 condition (Mark
16:15,16; Rom 11:5,6).
(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 (Col 1:23; Eph 2:10; Rom 11:7; 1
Peter 1:5-7).
(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 (Rom 10:16, 8:33-35).
(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 (Jude 4; 2 Peter 2:20-22; Matt 24:24;
Rom 11:1-3, &c.).
(6.) The general tenders of the gospel, considered without a concurrence of the
grace of election, helps 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'
(Acts 13:48): The word being then effectual to life, when the hand of the Lord
is effectually therewith to that end (Mark 16:20). They 'spake [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' (Acts 11:20,21).
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 spake, that a great multitude, both of the Jews, and also of the
Greeks, believed' (Acts 14:1). Even as I have hinted already, there is a
difference between the coming of the word when it is in power (1 Thess 1:5),
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 fore-ordains that this man shall be created in Christ Jesus unto good works
(Eph 1:4-6), not if a man will create himself thereto (1 Peter 1:2; Eph 2:10).
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 causeth the
elect to close with the tenders of life, and live; and it is the aboundings of
sin that holds off the reprobate from the rational, necessary, 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.
CHAPTER 11.
Seeing [that] it is not possible that the reprobate should receive this grace and
live, and also seeing [that] 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?
Why then is the gospel offered them? Well, that there is such a thing as
eternal reprobation, I have shewed you; also what this eternal reprobation is,
I have opened unto you: and shall now shew you also, that though these
reprobates will infallibly perish, which God not only foresaw, but
fore-determined to suffer them most assuredly so to do; 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 fore-knowledge 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 pre-determine
his infallible damnation, through the pre-consideration 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 (Isa 1:18; 55:12).
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 (Eze 18;
33).
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' (Prov 1:23-27).
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 shew 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.
FIRST REASON.—And that first, to shew 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 these eternally reprobated, sheweth 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.
SECOND REASON.—God also sheweth by this, that the reprobate do 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
God, I have no pleasure in the death of the wicked, but that the wicked turn
from his way, and live' (Eze 33:11, 18:31,32). 'Turn ye unto me, saith the Lord
of Hosts, and I will turn unto you, saith the Lord of Hosts' (Zech 1:3). 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 not reasonable terms will [go] 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 (Psa 145:9), of man's
being his creature, and indeed in a miserable state (Job 14:15, 3:16). 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' (Eph 1:7). Even 'according to his riches in glory, by
Christ Jesus' (Phil 4:19). 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
(Phil 1:29), yea the most holy faith, for that is the faith of God's elect, to
give repentance (Acts 5:31), to give a new heart, to give his fear, even that
fear that may keep them for ever from everlasting ruin (Eph 1:4); still
engaging his mercy and goodness to follow them all the days of their lives (Jer
32:40; Eze 36:26,27), that they may dwell in the house of the Lord for ever
(Psa 23:6), and as another scripture saith, 'Now he that hath wrought us for
the selfsame thing, is God' (2 Cor 5:5; Rom 8:26, &c.).
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
these 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 (2
Thess 2:10; 2 Peter 2:12,13).
Object. But the reprobate is not now in a capacity to fulfil these reasonable
terms.
Ans. 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 those reasonable terms have annexed unto them, as their
inseperable 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.
THIRD REASON.— 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 shew 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 cloke for their sin' (John 15:22). As sins that
oppose the law, are discovered by the law, that is, by the goodness, and
justness, and holiness of the law (Rom 7); 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' 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?' (Heb 10:28,29). 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
not on him' (John 12:37). 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 Saviour 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,
for to shew in thee my power; and that my name may be declared in all the
earth' (Exo 9:16; Rom 9:17). 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, shewed 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 honour of God, and the good of those he hath chosen.
It is for the honour of God, even for the honour 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.
FOURTH REASON.—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 (Eph 1). 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 lips against thee; and
-shew thee the secrets of wisdom, that they are double to that which is' (Job
11:5,6). 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 saved thereby. They gladly received the word, 'and as
many as were ordained to eternal life believed' (Acts 13:48).[9] 'Not as though
the word of God had taken none effect' (Rom 9:6). 'God hath not cast away his
people whom he foreknew' (11:2). The word shall accomplish the thing for which
God hath 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 (Acts
28:28; Heb 4:1-3).
Object. 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?
Ans. 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 shew.
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 (John 11:52). 'Whereunto he called you, [saith Paul] by our
gospel, to the obtaining of the glory of our Lord Jesus Christ' (2 Thess 2:14).
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 sound is indefinite and general, effectual to
this and that man, through a special and particular application (Gal 2:20,21):
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 his working with some, how invisible is it to these 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 sheweth
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 (Psa 119:49).
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, 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.
FIFTH REASON.—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 (1 Thess 1:4-7). 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
sons of God!' (1 John 3:1) even we who believe 'according to the working of his
mighty power, which he wrought in Christ, when he raised him from the dead'
(Eph 1:20). 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' (Psa 147:20). Now are the
sacrifices bound even to the horns of the altar, with a 'Lord, how is it that
thou wilt manifest thyself unto us, and not unto the world!' (John 14:22). 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' (2 Sam 22:17; Psa 18:16).
For thus the elect considereth: though we all came alike into the world, and
are the children of wrath by nature (Eph 2:1-3); yea, though we have alike so
weakened ourselves by sin (Rom 3:9), that the whole head is sick, and the whole
heart faint (Isa 1:5), being altogether gone out of the way, and every one
become altogether unprofitable, both to God and ourselves (Rom 3:12); 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! (Psa 37:23). Yea, that he should prepare eternal mansions for me
(Psa 23:6); 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 no way able to
perform! (2 Cor 5:5). That he should do this notwithstanding my sins, though I
had no righteousness! (Deut 9:5-7). 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! (Eze
16:60-63). Besides, that he should mollify my heart! break it, and then delight
in it (Psa 51:17); put his fear in it, and then look to me (Isa 66:2; Psa
138:6), and keep me as the apple of his eye (Deut 32:10); 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! (Mal 1:2;
Deut 7:7,8). That the Lord should think on this before he made the world (Jer
31:3), and sufficiently ordain the means before he had laid the foundation of
the hills! For this he is worthy to be praised (1 Cor 2:9): yea, 'Let every
thing that hath breath praise the Lord; praise ye the Lord.'
Object. 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?
Ans. To this objection I might answer many things; but, for brevity, take this
reply: That the 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
pollutions of the world, and become a visible saint, join in church-communion,
and be as chief amongst the very elect themselves. This the scriptures every
where do shew 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.
1. 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 (Titus 1:1), 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 (Jude 20); to shew it
goes beyond all other, and can be fitly matched no where else, but with their
most blessed faith who infallibly attain eternal glory: even 'like precious
faith with us,' saith Peter (2 Peter 1:1); 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 other things: for faith being the mother 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, &c. (2 Thess 1:3; 1 Cor 13:8; Phil 3).
(2.) They differ as to the 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' (Eph 1:4,5), 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 graces, 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 for thee, that thy faith fail not' (Luke 22:32). But,
2. 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 (Eph 1:4,5; 1 Thess 1:10); 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.
3. 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 doest well, shalt thou not be
accepted? but if thou doest not well, sin lieth at the door' (Gen 4:7). Thus it
was also with Saul, who was rejected of God upon this account (1 Sam 13:11- 14,
15:26). And I say, as to the elect themselves, though Jesus Christ our blessed
Saviour 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 me mightily' (Col 1:29). 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 as 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 (Psa 138:8; Phil 1:6).
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 taste of the good word of God, that
a man may have, and perish. This is called in scripture, Believing for a while,
during for a while, and rejoicing in the light for a season (Heb 6:4,5; 2 Peter
2:20; Matt 13:22; Luke 8:13). 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 (Gal 5:4; Heb 12:15,16; 1 Tim 1:20; 2
Tim 2:18, 1:15; Heb 12:15). But yet observe again, I do not call this present
mercy, because God hath determined it shall last but a while absolutely; but
because it is possible for man to lose it, yea determined he shall,
conditionally (John 5:35; 1 Cor 12:7).
Again, as to present justice, it is that which lasteth but a while 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 (6:4), David
(Psa 88, 38:3), Heman, and the godly, who notwithstanding do infallibly attain,
by virtue of this mercy, eternal life and glory (Amos 3:2; 1 Cor 11:30,31; Psa
30:5, 103:9; 1 Peter 1:6). I call this justice, because in some sense God
dealeth with his children according to the quality of their transgressions; 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 a
while; wherefore though this indeed be called wrath, yet is but a little wrath,
wrath 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' (Isa 54:8).
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' (31:3). And hence it is that he calleth the elect his sheep (John
10:16), his children (11:52), and people (Acts 18:9,10), 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 both 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 (Rom 8:28). And as David saith, 'It is good for me that I
have been afflicted' (Psa 119:71). And again, 'But when we are judged we are chastened
of the Lord, that we should not be condemned with the world' (1 Cor 11:32). Now
afflictions, &c., in themselves are not only fruitless and unprofitable,
but, being unsanctified, are destructive; 'I smote him, and he went on
frowardly' (Isa 57:17). 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 restore comforts unto him and to his mourners' (v 18). As he
saith in another place, 'Blessed is the man whom thou chastenest, and teachest
him out of thy law' (Psa 94:12). 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
mercy to the utmost, by pardoning the transgressions of the remnant of his
heritage (1 Peter 2:9; Micah 7:18,19). 'Having predestinated us unto the
adoption of children by Jesus Christ to himself, - wherein he hath made us
accepted in the beloved' (Eph 1:6). 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 (Eph 5:29,30). 'I will make an everlasting covenant with them, [saith God]
that I will not turn away from them, to do them good; but I will put my fear in
their hearts, that they shall not depart from me' (Jer 32:40).
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 turned to his own vomit again, and the sow that was washed to her
wallowing in the mire' (2 Peter 2:22). And the reason is, because notwithstanding
all their shew 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 shew 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 would no doubt
have continued with us: but they went out that they might be made manifest that
they were not all of us' (1 John 2:19). 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 lust, 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] - following the
way of Baalam 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' (2 Peter 2:5,16,17; Jude 11-13; John 17:12; Matt 13:12, 25:29; Mark
4:25; Luke 8:18).
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' (Rom 9:15).
FOOTNOTES:
[1] 'Shedding words' means 'scattering or spreading words,' as in Acts 2:33;
now obsolete.—Ed.
[2] As election took place before the creation of man—all men in Adam were
decreed, made and turned into the world upright.—Ed.
[3] 'Prevents our doing good.' Few words in the English language have more
altered in their meaning than 'prevent'; it is derived from 'praevenio,' to go
before. In Bunyan's time, it meant 'to go before,' 'clear the way,' 'make the
way easy' for our doing good. Its present meaning is 'to obstruct,' by going or
standing before us.—Ed.
[4] They who diligently attend to the scriptures, will find throughout the
whole a vein of election and reprobation. The holy seed may be traced in many
instances, and in divers families, in the Bible, from Adam to the birth of our
Saviour, whose ancestors, according to the flesh, were of the line of election
or the godly; which those who are only born after the flesh, and not after the
Spirit, namely, the reprobate, have always despised and persecuted, and will do
so to the end of time—Mason and Ryland.
[5] It is of God's mere mercy and grace that any sinners are called and
admitted to the privilege of justification and adoption, upon God's own terms.
The reason why the sinful and unworthy heathen (of whom Britain is a part) were
called to be a people, who were not a people, while the Jews were left out and
cast off for their obstinate unbelief, was not because the Gentiles were either
more worthy or more willing (for they were all dead in trespasses and sins),
but from God's discriminating grace and mercy.—Mason and Ryland.
[6] The final condemnation of the wicked does not spring from God's sovereign
will to destroy any of his rational creatures; this is evident from the many
pressing invitations, declarations, and promises in the word of God: for
Jehovah swears by his great self, that he desires not the death of a sinner.
Our Lord assigns the cause of reprobation in these words, (John 5:40) 'Ye will
not come unto me, that ye might have life'; wherefore Christ, the only remedy
for their cure, being rejected, the sinner is condemned, and rendered the
object of wrath and punishment by the law and justice of God; because the same
word of truth which says, 'Whosoever will, let him come, and take of the water
of life freely,' also says, 'The soul that sinneth [or lives and dies in sin
unpardoned] shall die.' Thus sin is the object of God's hatred, and not the
man, abstractedly considered. May we therefore each of us have grace to look to
Christ for full and complete salvation, who hath put away sin by the sacrifice
of himself, whereby he has perfected for ever them that are sanctified!—Ryland
and Mason.
[7] 'Secret things belong to God, but those that are revealed belong to us.' It
is a vain thing for men to cavil at the doctrine of peculiar election, and to
quarrel with God for choosing some, and passing by others. Their best way would
be to assure themselves of their own election, by using the means, and walking
in the ways of God's appointment, as laid down in the word, and then they will
find that God cannot deny himself, but will make good to them every promise
therein; and thus, by scripture evidence, they will find that they are elected
unto life, and will be thankful and humble. They will then find that an hearty
affectionate trusting in Christ for all his salvation, as freely promised to
us, hath naturally enough in it to work in our souls a natural bent and
inclination to, and ability for, the practice of all holiness.—Ryland and
Mason.
[8] None are excluded the benefit of the great and precious salvation procured
and finished by the Lord Jesus Christ, but they, who by perverseness, unbelief,
and impenitency, exclude themselves. Sinners,—miserable, helpless, and hopeless
sinners, are the objects of this salvation: whosoever is enabled to see, in the
light of God's Spirit, their wretched and forlorn state; to feel their want of
Christ as a suitable Saviour, and to repent and forsake their sins, shall find
mercy; for 'God is no respecter of persons' (Acts 10:34).—Ryland and Mason.
[9] As the same sun which softens the wax, hardens the clay, so it is with the
preached gospel, which is to some 'the savour of death unto death, and to
others the savour of life unto life' (2 Cor 2:16). The gospel is ineffectual to
any saving purpose respecting the reprobate; partly through pride, and in not
enduring to be reproved by it; partly through slothfulness, in not coming under
the sound of it; and principally through cursed infidelity, in not believing
the gracious message it brings. Let it be well attended to, that all who hear
the gospel, are obliged to the duty of believing, as well as to all the duties
of the moral law, and that before they know their particular election; for we
cannot have a certain knowledge of our election to eternal life before we do
believe: it is a thing hidden in the unsearchable counsel of God, until it be
manifest by our effectual calling, and believing on Christ; therefore we must
believe on Christ before we know our election; or else we shall never know it,
and shall never believe. All joy, peace, comfort, assurances, are communicated
to the soul in the way of believing. May the Lord give and increase saving
faith!—Mason and Ryland.