Selected quad for the lemma: truth_n
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A30198
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Reprobation asserted, or, The doctrine of eternal election & reprobation promiscuously handled in eleven chapters wherein the most material objections made by the opposers of this doctrine are fully answered, several doubts removed, and sundry cases of conscience resolved / by John Bunyan.
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Bunyan, John, 1628-1688.
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1674
(1674)
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Wing B5588; ESTC R30870
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43,018
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51
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for there is not onely plenty but such as be perswasive clear and full of Rationality 4. Neither is it because these Creatures have no need thereof for they have broke 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 Ruines that Sin hath made Wherefore whoever receiveth the Grace that is tender'd in the Gospel they must be quickned 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 you not understand my speech saith Christ Even because you cannot hear my word Act. 9.15 26.9 10. Psal. 110.3 Gal. 1.15 Mat. 11.27 John 8.43 For otherwise as I said but now There is 1. Rationality enough in the Tenders of the Gospel 2. Perswasions of weight enough to provoke to Faith And 3. Arguments enough to perswade to continue therein First Is it not reasonable that man should believe God in the profer of the Gospel and Life by it Secondly 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 fulness of the Promise What unreasonable thing doth the Gospel bid thee credit Or what falshood 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 Again Touching its Perswasions to provoke to Faith First 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 2 3. 1 Cor. 14.22 Heb. 6.18 Act. 13.32 Secondly With how many Oaths Declarations Attestations and Proclamations is it avouched confirmed and established Thirdly 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 have cast themselves upon it since the foundation of the World Jer. 3.12 Gal. 3.15 Heb. 9.16 17 18. 12.1 2 3. Again As there is Rationality enough and Perswasions sufficient so there is also Argument most prevalent to perswade to continue therein and that too heartily cheerfully and unfeignedly unto the end Did not as I have said blindness madness deadness and wilful Rebellion carry them away in the vanity of their mindes and overcome them Ephes. 4.17 18 19. 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 Secondly 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 height of Light Life Joy Gladness imaginable one would think were enough to perswade 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 Perswasions 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 you believe me not John 8.45 Quest. Well but if this in truth be thus how then comes it to pass that some â—eceive 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 thorow the wickedness of their heart would perish as do others Neither could all the reasonable perswasive 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 onely 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 inabled to embrace the glorious Gospel of Grace and Peace and Life 1 King 19.18 Rom. 11.5 2 Thess. 5.9 Now there is a great difference between the Grace of Election and of 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 Ephes. 1.4 5. 2. They also differ in latitude the Tenders of Grace in the Gospel are common and universal to all but the extention 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 accept thereof but the special Grace of Election worketh that Faith which doth lay hold thereof Act. 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 offer'd 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 Ephes. 2.10 Rom. 11.7 1 Pet. 1.5 6 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 34 35. 5. A man may overcome and put out
God and seeing also that God hath before-hand 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 profered unto them The First REASON And that first To shew that this Reprobation doth not in its self make any man absolutely uncapable 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 Gospels being offered to them by Gods 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 uncapable to receive it by his Act of Reprobation Wherefore this very thing to wit that the Gospel is yet to be tender'd to those eternally reprobated sheweth that it is not simply the Act of Gods 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 The Second REASON Secondly God also sheweth by this that the Reprobate doth 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 I have no pleasure in the death of him that dieth but that the wicked turn from his wicked way and live Turn unto me saith the Lord of Hosts and I will turn unto you saith the Lord of Hosts 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 not upon terms above reason but no reasonable terms will down with the Reprobate therefore he must perish for his unreasonableness Ezek. 18.31 32. 33.10 Zech. 1.3 That God is willing to save even those that perish for ever is apparent both from the consideration of the goodness of his Nature of Mans being his Creature and indeed in a miserable state 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 onely he saveth the Elect themselves even according to the riches of his G 〈…〉 eâ—en according to his riches in glory by Christ Jesus working effectuaâ—â—◠〈◊〉 them what the Gospel as a condition calleth for from them A 〈…〉 nce it is that he is said to give Faith yea the most holy Faith for thâ—â— is the Faith of Gods Elect to give Repentance to give a new Heart to give his Fear even that Fear that may keep them for ever from everlasting Ruine still ingaging his Mercy and Goodness to follow them all the days of their lives that they may dwell in the House of the Lord for ever And as another Scripture saith Now he that hath wrought 〈◊〉 the self-same thing is God Psal. 145.9 Job 14.15 Joh. 3.16 Ephes. 1.4 7. Phil. 1.29 4.19 Act. 5.30 31. Ezek. 36.26 27 Jer. 32 40. Psal. 23.6 Rom. 8.26 c. 2 Cor. 5.5 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 with-holding further Grace and of hindring men from closing with the Grace at present offered also that God may with-hold 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 onely 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 those terms onely 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 fun 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 Pet. 2.12 13. Object 1. But the Reprobate is not now in a capacity to fulfill these reasonable terms Answ. But I say suppose it should be granted is it because Reprobation made him uncapable 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 these reasonable terms have annexed unto them as their inseparable companions such wonderful Mercy and Grace as indeed there is let even them that perish yet justifie God yea cry His goodness endureth for ever though they through the wretchedness of their hearts get no benefit by it The Third REASON Thirdly God may will and command that his Gospel and so the Grace thereof be tender'd 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