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Reprobation Asserted: By J O H N.B U N Y A N of Bedford, A Lover of Peace and Truth. L O N D O N, Printed for G. L., and are to be sold in Turn-stile-alley, in Holbourn, 1674. (Year approximate.) Published two years after John Bunyan's twelve year incarceration. |
CHAPTER 8.
hether 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).
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