|
Reprobation Asserted: By J O H N.B U N Y A N of Bedford, A Lover of Peace and Truth. L O N D O N, Printed for G. L., and are to be sold in Turn-stile-alley, in Holbourn, 1674. (Year approximate.) Published two years after John Bunyan's twelve year incarceration. |
CHAPTER 2.
hat 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]
|