The Two Johns - Election and Reprobation

This paper delves into the intricate theological concepts of the doctrine of election and its counterpart, reprobation, through the lens of two prominent Puritan theologians, John Owen and John Bunyan. These figures are not only celebrated within the Reformed tradition but also have made lasting impacts on Christian thought and practice through their extensive writings.

The doctrine of election posits that God, in His sovereign will, chooses certain individuals for salvation while passing others by, a notion that stirs much theological debate. Reprobation, on the other hand, refers to the divine decision to pass over certain individuals, leaving them in their fallen condition and just condemnation. This duality is essential to understanding the Puritan theological framework, which emphasizes God's sovereignty, grace, and justice.

John Owen, an esteemed theologian and pastor in the seventeenth century, made significant contributions to the study of election and reprobation. His writings reflect a profound engagement with Scripture, illustrating how he rooted his theological assertions in biblical evidence. Owen's work, particularly in The Death of Death in the Death of Christ, explores the nature of salvation and highlights the idea that Christ's atonement is limited to those whom God has elected. Owen’s meticulous exegesis and logical reasoning offer a robust defense of particular redemption, asserting that God’s purpose in election is rooted in His love and grace rather than in any merit found in individuals.[1]

In contrast, John Bunyan, best known for his allegorical work "The Pilgrim's Progress," also addressed themes of election and reprobation, albeit in a more pastoral and narrative-driven style. Bunyan's writings reflect his deep personal experience of faith and his struggles with assurance, which ultimately shaped his understanding of God's sovereignty in salvation. He emphasized the importance of personal faith and the believer's relationship with Christ, presenting election as a source of comfort and assurance for the believer. Bunyan's approach reveals the practical implications of these doctrines, illustrating how they can affect the believer's spiritual journey and understanding of grace.

The Puritans were deeply committed to the study of Scripture, viewing it as the supreme authority in all matters of faith and practice. This commitment is evident in the works of both Owen and Bunyan, who consistently refer to biblical texts to support their arguments. For the Puritans, the centrality of Scripture reinforced the idea that God's sovereign choices—whether in grace or judgment—are in accordance with His perfect character and divine plan.

Scripture itself serves as the foundation upon which the doctrine of election is built. Passages such as Ephesians 1:4–5 (“Even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love He predestined us for adoption to Himself as sons through Jesus Christ, according to the purpose of His will”) and Romans 8:29–30 (“For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified”) articulate God's initiative in choosing individuals for salvation before the foundation of the world, emphasizing that election is not based on foreseen faith or works, but rather on God's sovereign will.

Conversely, texts such as 2 Thessalonians 2:10–12 (“and with all wicked deception for those who are perishing, because they refused to love the truth and so be saved. Therefore, God sends them a strong delusion, so that they may believe what is false, in order that all may be condemned who did not believe the truth but had pleasure in unrighteousness”) illustrate the concept of reprobation, where individuals are left to their choice, ultimately leading to their condemnation.

This paper will also address potential objections to these doctrines, engaging with critiques raised by Arminians and others who argue for a more synergistic understanding of salvation. Throughout these discussions, the two Johns remain steadfast in their affirmations of God’s sovereignty, contending that a proper understanding of election and reprobation leads to a greater appreciation of God’s grace and mercy.

This exploration of the doctrine of election and reprobation through the works of John Owen and John Bunyan highlights the depth and richness of Puritan theology. Their writings continue to serve as invaluable resources for understanding these complex theological concepts, rooting their teachings firmly in Scripture while providing thoughtful engagement with the implications for the Christian life. The paper will proceed to examine and defend the doctrine of election in greater detail from Holy Scripture, further illuminating its significance in the context of Reformed theology, beginning with the Puritan theologian John Owen.

John Owen on Election

John Owen (1616–1683), one of the foremost theologians of the Reformed tradition, was renowned for his robust and intricate theological writings. As one of the most extensively documented and published writers of the seventeenth century, Owen produced a vast body of work representing Puritan views on God's sovereignty. His treatment of election—a doctrine at the heart of Calvinist theology—reflected a deep commitment to the sovereignty of God and the centrality of grace in salvation. Owen’s works provided a compelling, descriptive, and systematic explanation of the doctrine of election, offering insight into its biblical foundation, practical implications, and pastoral significance.

Election as the Eternal Decree of God

For John Owen, election was not an abstract concept but the eternal decree of God by which He chooses, out of His sovereign grace, certain individuals to receive salvation. In his seminal work, The Death of Death in the Death of Christ, Owen laid the groundwork for this doctrine, arguing that election is rooted in God’s eternal will and is not contingent upon anything in the creature.[2]

Owen emphasized that election is entirely of grace. In A Display of Arminianism, he argued that Scripture mentions faith and obedience as the “fruit and effect” of election rather than its cause. This distinction was critical for Owen, as it underscored the asymmetry between divine sovereignty and human action. He argued that election magnifies the glory of God by displaying His mercy to the undeserving, and it ensures that salvation is entirely a work of God, leaving no room for human boasting.[3]

The Biblical Basis for Election

Owen’s theology of election is deeply grounded in Scripture. He frequently appeals to passages such as Ephesians 1:4–5, which declares that God chose believers in Christ before the foundation of the world, and Romans 9, where Paul explains that God’s purpose in election is not based on human effort but on His call. Owen also draws upon John 6:37–40, where Jesus states that all whom the Father gives to Him will come to Him, and He will lose none of them.

In The Death of Death, Owen meticulously expounded these texts, showing that they teach an unconditional election that is not based on foreseen faith or merit. For Owen, the doctrine of election was not merely a peripheral issue but lay at the heart of the gospel. It revealed God’s purpose in redemption and assured believers that their salvation is secure because it rests on the unchanging will of God.

The Role of Christ in Election

Central to Owen’s understanding of election was the role of Christ as the mediator of the covenant of grace. In Owen’s theology, the elect are chosen “in Christ,” meaning that their election is inseparably tied to the person and work of Jesus Christ. This connection is evident in The Death of Death, where Owen argued that Christ’s atonement was specifically intended for the elect.[4]

Owen’s doctrine of “particular redemption” (often called “limited atonement”) held that Christ died to secure the salvation of the elect and not merely to make salvation possible for all. Owen argued that the elect’s faith itself flowed from their being “ordained to eternal life.”[5]

Owen’s argument therefore connected the Father’s election, the Son’s redemption, and the Spirit’s application of redemption rather than treating them as competing purposes.

This teaching underscores the unity of the Trinity in salvation: the Father elects, the Son redeems, and the Spirit applies the benefits of Christ’s work to the elect.

Election and Assurance

Owen’s doctrine of election was not merely theoretical; it had profound pastoral implications, particularly regarding assurance of salvation. Owen, like many other Puritan theologians, was a pastor and taught through this lens. For Owen, the knowledge that salvation rests on God’s eternal decree rather than human effort provided unshakable security, and he understood the pastoral profitability of this teaching for his congregation. Before he was a pastor, his teaching and refutation of Arminianism were documented in his first book, A Display of Arminianism.[6]

In this work, Owen critiqued the Arminian view that election is based on foreseen faith, arguing that such a view makes election contingent on human action. After this book was published, he was appointed pastor of the church in Fordham, Essex.

Owen contrasts this with the Reformed understanding, which provides a firm foundation for assurance: “If salvation is of the Lord, then it is secure, for the Lord’s purposes cannot fail.” This assurance does not lead to complacency but rather to gratitude and obedience as the elect respond to God’s grace with love and devotion.

Election and the Gospel Call

Owen also addressed the relationship between election and the gospel call. While election is particular, the gospel is to be proclaimed broadly, and the saving response to that proclamation is the work of divine grace. Owen’s writings repeatedly connected effectual calling and faith with God’s electing purpose. The fact that not all respond to the gospel is a result of human sin and rebellion, not a deficiency in the gospel itself.[7]

Examples from Owen’s Writings

Owen’s doctrine of election was developed extensively in The Death of Death in the Death of Christ, but it was also evident in his other works. In A Display of Arminianism, Owen defended the Reformed doctrine of election against the Arminian view, offering a robust biblical and theological critique. In [8]Communion with God, Owen explored the experiential dimensions of the believer’s relationship with the triune God.

One of the most poignant examples of Owen’s pastoral application is his repeated insistence that God’s saving purpose rests in His eternal will rather than in foreseen human merit. In The Death of Death, Owen described election as the fountain from which faith flows.[9]

This emphasis gave Owen a direct theological basis for grounding Christian assurance in God’s purpose rather than in human performance.

The Challenges and Comforts of Owen’s Theology

John Owen’s view on election was not without its challenges. The doctrine raises difficult questions about the nature of God’s justice and the fate of the non-elect. Owen addressed these concerns by grounding election in God’s free grace and good pleasure and by distinguishing the elect from those appointed to condemnation. He insisted that election and reprobation must be understood in relation to God’s sovereignty, mercy, and justice.[10]

At the same time, Owen’s theology offers profound comfort to believers. It assures them that their salvation is not an accident or an afterthought but part of God’s eternal plan. It reminds them that their security rests not on their own efforts but on the unchanging will of God. And it calls them to live lives of gratitude and holiness, knowing that they have been chosen for a purpose.

John Owen and Election Concluded

John Owen’s view of election is a masterful blend of theological rigor and pastoral sensitivity. It exalts the sovereignty of God, magnifies the grace of Christ, and provides a firm foundation for assurance. Through his writings, Owen invited believers to marvel at the mystery of God’s purposes and to rest in the security of His unchanging love. His doctrine of election is not merely a theological abstraction but a powerful declaration of God’s mercy and justice, calling all who hear it to worship, trust, and obedience. With the first half of the exploration concluded, the paper now shifts to election’s unpopular counterpart, reprobation, seen through the writings of John Bunyan.

John Bunyan on Reprobation

John Bunyan (1628–1688), the esteemed Puritan preacher and author of The Pilgrim’s Progress, developed a profound theology of reprobation that reflected his deep commitment to Scripture and his understanding of God’s sovereignty and justice. While often remembered for his allegories, Bunyan’s writings reveal a robust engagement with the doctrine of reprobation—the idea that God, in His sovereign will, passes over some individuals, leaving them to the consequences of their sin and just condemnation. 

Bunyan’s view on reprobation, though scripturally supported, is unpopular and controversial. This difficult doctrine can be explored through Bunyan’s theological and pastoral works, examining its scriptural foundation, theological framework, and practical implications.

Reprobation: Defined and Contextualized

For Bunyan, reprobation was an integral part of God’s eternal decree, inseparably linked to the doctrine of election. While election highlights God’s mercy in choosing certain individuals for salvation, reprobation underscores His justice in leaving others in their fallen state. In his treatise Reprobation Asserted, Bunyan offered a meticulous exploration of this doctrine, defining eternal reprobation as God’s eternal purpose concerning those who are left outside election.[11]

Bunyan distinguished this eternal reprobation from temporary and visible reprobation, describing the latter as being “disapproved, void of judgment, and rejected.”[12]

This definition makes clear that reprobation is not an arbitrary decision but an expression of God’s righteous judgment. Bunyan firmly rooted his understanding of reprobation in God’s sovereign purposes, insisting that it ultimately serves to glorify God by revealing His justice and holiness.

The Scriptural Basis for Reprobation

Like all Puritans, Bunyan’s theology was profoundly shaped by Scripture, and his understanding of reprobation was no exception. In Reprobation Asserted, he drew extensively from passages such as Romans 9:22–23, Romans 11:7, 1 Peter 2:8, and Jude 4 to establish the biblical categories of election and reprobation. Bunyan interpreted these passages as affirmations of God’s sovereign purpose while maintaining human accountability for sin.[13]

Bunyan also appeals to Matthew 25:41, where Jesus speaks of the eternal fire “prepared for the devil and his angels,” emphasizing that the reprobate share in this judgment because of their willful sin and rebellion. He highlights the story of Pharaoh in Exodus 9, whom God raised up to demonstrate His power and justice. These examples, Bunyan argues, illustrate that reprobation is both a display of God’s righteous judgment and a consequence of human sin.

The Nature of Reprobation: God’s Sovereignty and Human Responsibility

One of the most distinctive features of Bunyan’s view on reprobation is his careful balance between divine sovereignty and human responsibility. He insisted that reprobation is grounded in God’s eternal decree, yet he equally emphasized that the reprobate are condemned for their own sin.[14]

Bunyan therefore denied that the decree makes God the author of the reprobate’s sin; rather, the sinner remains morally accountable for willing rebellion.

This dual emphasis allows Bunyan to affirm both the sovereignty of God and the moral accountability of humanity. While God’s decree of reprobation is sovereign and eternal, the reprobate freely choose sin and thus bear the responsibility for their condemnation.

Reprobation and God’s Character

Bunyan’s treatment of reprobation also addressed concerns about how this doctrine reflects on God’s character. He was adamant that reprobation does not diminish God’s goodness or mercy. Instead, it serves to magnify His justice and holiness. In Reprobation Asserted, Bunyan argued that the doctrine must preserve both God’s sovereign right as Creator and the creature’s responsibility for sin.[15]

For Bunyan, election displays free mercy, while condemnation remains a righteous judgment upon sin.

Bunyan repeatedly emphasized that God’s decrees are beyond human comprehension and must be received with humility. He warned against attempting to judge God’s actions by human standards, reminding his readers that God is the Creator and has the right to do as He pleases with His creation. As Paul reminds readers in Romans 9:20, “But who are you, O man, to answer back to God?”

Reprobation in Bunyan’s Allegories

Bunyan’s theological insights into reprobation are not confined to his doctrinal treatises; they also find vivid expression in his allegorical works. In The Pilgrim’s Progress, for example, the character of Ignorance represents those who presume upon their own righteousness rather than trusting in Christ. Despite reaching the gates of the Celestial City, Ignorance is cast into hell because he lacks the saving faith necessary to enter. 

This stark portrayal reflects Bunyan’s conviction that the reprobate are ultimately excluded from God’s kingdom due to their rejection of His offer of salvation.

Similarly, in The Holy War, Bunyan depicts the city of Mansoul as being under siege by the forces of sin and Satan. While some inhabitants are redeemed, others persist in rebellion and are justly condemned. These allegories underscore Bunyan’s view that reprobation is the result of human sinfulness and resistance to God’s grace.

Pastoral Implications of Reprobation

While the doctrine of reprobation may seem harsh or unsettling, Bunyan saw it as having important pastoral applications. He believed that it served to warn sinners of the seriousness of their condition and the urgency of repentance. Reprobation Asserted repeatedly turns doctrinal argument toward questions of conscience, responsibility, and the sinner’s response to the gospel.[16]

The doctrine therefore functions not as an excuse for carelessness but as a summons to take sin, judgment, and the gospel seriously.

At the same time, Bunyan sought to comfort believers by assuring them that reprobation is not a barrier to salvation for those who turn to Christ. He reminds his readers that no one is condemned who truly seeks God’s mercy, for the gospel invitation is sincere and universal. The reprobate, he insists, are those who persist in rejecting God’s grace, not those who earnestly desire salvation.

Challenges to the Doctrine of Reprobation

Bunyan was acutely aware of the objections that could be raised against the doctrine of reprobation. Critics might argue that it portrays God as arbitrary or unjust, but Bunyan countered that such objections stem from a misunderstanding of God’s sovereignty, holiness, and the distinction between God’s decree and human sin.[17]

For Bunyan, the justice of God is not measured by an authority above God; rather, God’s character is itself the standard of righteousness.

For Bunyan, the key to resolving these tensions lies in trusting the wisdom and goodness of God, even when His purposes are beyond human understanding. He urges his readers to focus not on the mysteries of reprobation but on the clarity of the gospel, which offers salvation to all who believe. 

John Bunyan and Reprobation Concluded

John Bunyan’s view on reprobation is a testament to his unwavering commitment to Scripture and his deep reverence for God’s sovereignty and justice. Through his writings, Bunyan presents reprobation as a doctrine that humbles human pride, exalts divine justice, and highlights the urgency of responding to the gospel. While it is a doctrine that may challenge and unsettle, it ultimately serves to glorify God by revealing the full scope of His purposes in redemption and judgment.

Bunyan’s theology of reprobation calls believers to a posture of humility and trust, reminding them that God’s ways are higher than their ways and that His judgments are righteous and true. At the same time, it offers hope to all who turn to Christ, assuring them that God’s mercy is sufficient to save even the chief of sinners. Through his clear and compelling exposition, Bunyan leaves an indelible mark on the doctrine of reprobation, making it a vital part of his theological legacy.

Conclusion

In conclusion, John Owen's view on election emphasizes the sovereignty and grace of God in choosing individuals for salvation according to His divine will, independent of human merit. Owen presents election as a fundamental tenet of Reformed theology, highlighting that God’s choice is rooted in His own purpose and plan rather than any foreseen virtue or action on the part of the individual. Through this perspective, Owen underscores the idea that salvation is not a result of human effort or decision but a gift bestowed by God according to His infinite wisdom and mercy. He intricately defended this doctrine in many of his works throughout his ministry, such as The Death of Death in the Death of Christ, where he meticulously examined the implications of Christ’s atonement and God’s sovereign election.

On the other hand, John Bunyan’s approach to reprobation reflects his pastoral sensitivity and understanding of the human condition, focusing on the justice of God in permitting some to persist in sin while extending grace to others. Bunyan provides a nuanced perspective that seeks to balance God’s righteousness with His mercy. He emphasizes that God’s justice is never arbitrary; instead, it is an essential component of His divine character. In Bunyan’s theology, the reality of reprobation serves as a backdrop to the hope offered to all individuals who seek genuine repentance and conversion. He encourages believers to recognize their own insufficiency and to lean on God's grace, reinforcing the message that there exists an invitation to salvation for all who would respond in faith.

Together, these perspectives illuminate the theological depth of Reformed thought and relate intricately to the concept of ordo salutis, or the order of salvation. This framework illustrates the ongoing tension between divine sovereignty and human responsibility in matters of salvation. While Owen presents election as a declaration of God's sovereign will, Bunyan's reflections emphasize human accountability within God’s sovereign decree, where acknowledgment of sin and the need for grace remain critical.

This dialogue between the two theologians allows for a richer understanding of how faith interacts with God’s overarching plan, encouraging believers to engage with the complexities of their faith journey and fostering a deep reverence for the mysteries of divine grace and justice. In this way, both Owen and Bunyan contribute significantly to the heritage of Reformed theology, offering insights that continue to resonate with Christians grappling with questions of faith, salvation, and the nature of God's character.

BIBLIOGRAPHY

Bunyan, John. The Holy War. In The Works of John Bunyan, edited by George Offor. London: Blackie and Son, 1854.

Bunyan, John. The Pilgrim’s Progress. London: Nathanael Ponder, 1678.

Bunyan, John. Reprobation Asserted; or, The Doctrine of Eternal Election and Reprobation Promiscuously Handled. In The Works of John Bunyan, edited by George Offor. London: Blackie and Son, 1854.

Gribben, Crawford. An Introduction to John Owen: A Christian Vision for Every Stage of Life. Wheaton, IL: Crossway, 2020.

Owen, John. A Display of Arminianism. In The Works of John Owen, edited by William H. Goold, vol. 10. Edinburgh: Johnstone and Hunter, 1850–1853.

Owen, John. Communion with God. In The Works of John Owen, edited by William H. Goold, vol. 2. Edinburgh: Johnstone and Hunter, 1850–1853.

Owen, John. The Death of Death in the Death of Christ. In The Works of John Owen, edited by William H. Goold, vol. 10. Edinburgh: Johnstone and Hunter, 1850–1853.

Rehnman, Sebastian. Divine Discourse: The Theological Methodology of John Owen. Grand Rapids: Baker Academic, 2002.

Trueman, Carl R. John Owen: Reformed Catholic, Renaissance Man. Aldershot: Ashgate, 2007.

Trueman, Carl R. “John Owen as a Theologian.” In John Owen: The Man and His Theology, edited by Robert W. Oliver, 43–64. Darlington: Evangelical Press, 2002.

[1]John Owen, The Death of Death in the Death of Christ, in The Works of John Owen, ed. William H. Goold, vol. 10 (Edinburgh: Johnstone and Hunter, 1850–1853), 139–140.

[2]Owen, The Death of Death, 243–244.

[3]John Owen, A Display of Arminianism, in The Works of John Owen, ed. William H. Goold, vol. 10 (Edinburgh: Johnstone and Hunter, 1850–1853), 63–66.

[4]Owen, The Death of Death, 204–205, 244.

[5]Owen, The Death of Death, 204–205.

[6]Owen, A Display of Arminianism, chaps. 1 and 6.

[7]Owen, The Death of Death, 204–205; see also Rom. 8:30 and Acts 13:48 in Owen’s argument.

[8]Owen, A Display of Arminianism, chap. 6.

[9]Owen, The Death of Death, 204–205.

[10]Owen, The Death of Death, 243–244, 275.

[11]John Bunyan, Reprobation Asserted; or, The Doctrine of Eternal Election and Reprobation Promiscuously Handled, chap. 2, in The Works of John Bunyan, ed. George Offor (London: Blackie and Son, 1854).

[12]Bunyan, Reprobation Asserted, chap. 2.

[13]Bunyan, Reprobation Asserted, chaps. 1–3.

[14]Bunyan, Reprobation Asserted, chaps. 4–5.

[15]Bunyan, Reprobation Asserted, chaps. 4–6.

[16]Bunyan, Reprobation Asserted, chaps. 9–11.

[17]Bunyan, Reprobation Asserted, chaps. 4–6.