rasting Death for every Man was not by Way of Revenge or Wrath from the Father nor the Punishment due to the World's Sin for tasting Death is far short of eternally dying The Prophet said Surely he has born our Griefs and carried our Sorrows yet we did esteem him stricken smitten of God and afflicted but he was wounded for our Transgressions he was bruised for our Iniquities the Chastisement of our Peace was upon him Isa. 53. It was man's Transgression that was his Burthen and Cause of his Grief and Suffering however some esteemed him smitten or plagued of God He hath born our Griefs and carried our Sorrows c. Such as suffer with Christ and lie under the Sence of their Burthen do not lay all both the Sorrow and Punishment Oâ—… Sin upon Christ such do not say Christ was sorry or repented for us therefore we need not or Christ was chastised and afflicted in our Person for us therefore we need not be chastised nor afflicted for Sin past Christ made Intercession therefore we need not pray This were not to know the Fellowship of his Sufferings nor to be conformable to his Death nor baptized with his Baptism Besides the Chastisement of our Peace upon him was not Revenge nor burning Wrath from God Chastisement and Vengeance are two things God's Chastisement is in Love not in Revenge it pleased the Lord to bruise him who had done no Violence Isa. 53. by delivering him up to suffer and bear our Sorrows and Griefs AN ACT OF HIS GOOD PLEASURE NOT OF REVENGE OR WRATH how could it be Justice fully to punish the Innocent for the Wicked's Offence Were it not Blasphemy to charge God with such Cruelty and Injâ—…stice Obj. Every known Sin is a wilful Rejection of Infinite Goodness a free Choice of Infinite Displeasure c. It therefore carries Infinite Demerit with it and nothing short of Infinite Punishment or Sufferings of Infinite Wrath can possibly suffice to satisfie for it Rep. Wo unto them that persist in Sin and reject Christ's inherent or inward Righteousness for such a Satisfaction as this of Infinite Punishment c. or that believe their Sins were thus punisht in Christ and thereupon continue in Sin Wo unto you that thus justifie the Wicked condemn the Innocent God's Controversie is against you you are afflicting oppressing and crucifying the Just with your Iniquities treading under Foot the Son of God rejecting the Blood of the Covenant you are Guilty of the Body and Blood of Christ as much as they were that condemned him and said he was Guilty of Death your Doctrine imputes the Sin Guilt and Punishment thereof to Christ you have esteemed him plagued of God but you have pierced him and grieved him by your Iniquity and Hypocrisie Take Heed of wilful sinning and rejecting the Goodness of God lest there remain no more a Sacrifice for you Repent repent repent Return return return to the Lord God before his Wrath sweep you away into Perdition Further he saith None but God's Equal and this is God himself in our Nature that is capable to satisfie God for Sin Christ received the Stroak of God's Justice c. Rep. While he states this Satisfaction to be only by Way of punishing men's Sin in Christ and now it is God himself that satisfies God this is of an absurd and blasphemous Tendence as if God punisht himself or as if God satisfied God with Infinite Punishment or suffering of Infinite Wrath and what is this but to divide God against himself Yet we may find out a better Sense for the Words before that God and Christ were one inseparable in the Suffering Affliction That his Soul bore as the Spirit of God was burthened afflicted and grieved under the Weight and Pressure of Man's Iniquity and Sin howbeit this was not of the Nature of strict Payment made to God by himself in Man's stead much less to punish man's Sin in Christ with infinite Wrath. Quest. Can Faith and the Works that follow without the Imputation of Christ's Sufferings satisfie God's Majesty for our Sin Answ. Here he misseth the true State of the Controversie or Question which should rather be Can your Imputation of Christ's Sufferings without true Faith and the Obedience or Works thereof either satisfie God's Majesty for Sin or justifie Men while he implies No he hath given away his Cause by granting That the Sufferings of Christ alone can not justifie Men without true Faith and Obedience to him By so much was Jesus made the Surety of a better Testament Heb. 7. 22. This is no Proof that your Sins were imputed to him as punish'd in him by the suffering of Infinite Wrath which to affirm renders him no better then a Transgressor guilty of your Sins as your Brother T. D. hath affirmed which is much beneath his being Mediator or the Surety of the new Testament which he was made the Surety of to ensure and make good the Promises and Priviledges thereof to true Believers which are all Yea Amen in him and to enable us to obey and perform those Terms and Conditions of the new Testament or Covenant which concern us for we cannot receive the Promises but in him nor discharge or pay our Duty without him therefore he is the Mediator of the new Covenant he is our high Priest made with the Oath of God and continueth forever and he is able to save them to the uttermost that come unto God by him seeing he ever liveth to make Intercession for them Heb. 7. 24 25 28. But if God's Justice be fully satisfied for your Sins by the Sufferings of Christ and for them only God justifie men and secure them from Condemnation It being against Justice it self to punish those Sins a second time that have been punisht to the full already he saith How then shall God render to every Man according to his Works Indignation and Wrath to them that are contentious obey not the Truth but obey Unrighteousness Will they be able to plead this Doctrine before his Tribunal Lord thou hast punisht our Sins to the full in thy Son Christ It is against Justice it self to punish them a second time for Christ dyed for all Men tasted Death for every Man gave himself a Ransom for all for a Testimony in due Time But if this were a Punishment of their Sins to the full then how could Justice punish them again with Indignation Wrath But Glory Honour Peace to them that do Good to the Jew first and also to the Gentile to them that through Patient continuing in Well-doing seek for Glory and Immortality eternal Life see Rom. 2. Such do not plead Christ's doing Good and suffering only for them in his Person to justifie and excuse them in Sin in their Persons or to cloak their doing Evil all their Life long though Sin-pleasing Hypocrites thus endeavour to indulge themselves and others in their
Objection consists mainly of these Four Parts The First relating to the Light 's being but the Law not the Gospel The Second to the Light 's never being called Christ by Jews or Greeks The Third to Christ's being typified and yet in Being at the same time The Fourth to Christ's Blood the Bearing our Sins and which way this could be appropriated to the Light and not do Injury to the Holy Manhood First then I shall answer to that Part of the Objection which concerns the Light 's being but or no more then the Law I do thus far agree That the Light is the Law but that it is not therefore in any sense the Gospel I also deny yet not in that Capacity wherein it is the Law for as in that state it cannot justifie so it would be to say it is the Law and it is not the Law I say then that the Light may be both in reference to a two-fold Manifestation Where there is no Law there is no Transgression It might as well have been said since they themselves confess it to be the Law That where there is no Light there is no Transgression and the rather because whatever is reproved or Sinful is made manifest by the Light therefore since all have transgrest all have Light and ever had In this State then it is a Law which justifies none for whoever is in that which is reproveable is under Condemnation from the Law or the Reproving Act of the Light But again Such as by unfeigned Repentance come to turn unto the Light they are herein justified in a two-fold Sense and I so speak for the sake of the Simple beguiled by a wrong Apprehension of the Word First In that God acquits for his Name 's sake who is Merciful Pardoning Iniquity Transgression and Sin all that Repent with Unfeigned Repentance Secondly In that he accepts upon the Renewal and Contiâ—…uance of the Creature 's humble and sincere Obedience Neither are such properly come to the compleat Sonship they are but on their Journey they must give good Proof of their Fidelity Diligence and Loyalty to God as Servants before there be a Receiving of them into that excellent State of Sorship which never goes out of the Father's House 〈◊〉 This is clearly distinguisht and weightily exprest by the Apostle Paul to the Galatians The Heir sayes he whilst 〈◊〉 Age differs not from a Servant but is under Tutors until the time â—…pointed of the Father even so we when we were Children were in Boâ—…dage under the Elements of the World therefore the Seed came that by Faith in it the Adoption of Sons might be known This is the Perfection of the Brightness of the Light which is all along still the same in It self though not the same to the Creature The outward Sun is the Cause of the early Dawnings and is at that very time in it self the same Glorious Body of Light as when in the Meridian but if Men either through Natural Weakness or the many Fogs and Mists of Tradition Education Ignorance or Prejudice suffer an Eclipse they must not blame the Light but themselves He that follows the Light which was ever the Just Man's Path shall meet with Blessedness at the End of his Travels But such as let the World of Wickedness get between are over-taken with Night Abraham saw Christ's Day What Day The Dispensation of Sonship as Heir of all things the Day of perfect Restitution which he could never have done had he not had Light by which to have seen it So several of those Holy Ancients obtain'd a Degree above many and arriv'd at a Growth yea the Benefit and Enjoyment of a Dispensation that was not general through the Weakness of the Age Such really saw beyond the Offerings Types Figures and Shaddows to a State more Inward Spiritual and Substantial by taking good heed to the Heavenly Light And this was the End of all External Administrations to drive the Creature in point out unto it some more hidden Mystery that Man's Wandering from God had caus'd him to neglect yet still was Christ the Word God a saving Light in that State And the Light of the Law was as a School-Master that led such as diligently obeyed it to that more excellent Discovery of the same Light which is now called the Gospel or Glad-tidings as certainly it was and is after so Black and Cold a Season as hath tediously overcast the Heavens to have that Sun of Righteousness appear in that Body prepared and anointed for that Purpose in a transcendent Manner to all former Manifestations of Himself Thus it was that such as had liv'd up most faithfully to the Law of God or Light of that Dispensation gladly received Christ believed in him became his Followers and the Companions of his Sufferings so that he who was the Light of the Law is also the Light of the Gospel though not in one and the same Degree of Discovery as the Light is not one in Condemning and Justifying though it be one in it self nor in the Degree and Growth of little Children young Men and Fathers yet one Pure Eternal Unalterable Light of Life and Righteousness in it self If therefore it doth the Office of the Law in any to be sure such one is yet under a State of Condemnation for Evil and he is not yet come to know the fulfilling of the Law as becometh every Follower of Christ yea every one that would come to Christ. Christ indeed fulfils the Law for us but how The Light in us as we are subject to it and led by it administers an Holy Power by which we are enabled to do that which is Good and Acceptable in the Sight of the Lord and so obeying the Light we fulfil the Law Thus he works his Works in us and for us And so far was Christ from Dis-ingaging his Followers from an indispensible Necessity of keeping the Law as outwardly ingraven on Stones that he set them a far harder Task by how much it is more easie to restrain from Acting then Thinking Thou shalt not Commit Adultery saith that Dispensation of Moses Whosoever looks on a Woman to lust after her hath committed Adultery already with her in his Heart saith that more Excellent Dispensation of Christ. Certainly then those Men who fancy themselves upon the easie Terms of being excluded the Fulfilling of the Law or Performing good Works as a Condition to Justification must basely abuse themselves and dangerously adventure the Well-being of their own Souls In short He was the True Light who said He that looks upon a Woman to lust after her has committed Adultery with her already in his Heart But so was he also that said of old by Moses Thou shalt not commit Adultery Therefore should we conclude two Lights and not rather two several Manifestations or gradual Discoveries of the self-same Eternal Light To conclude The Law as I may say is the Gospel begun and the Gospel is the
God's nor Christ's but the Righteousnes of Faith rather bids us return to the Word of Faith that is nigh in the Heart to obey it and do it which Word is both saving and justifying to them that obey it Say not in thy Heart who shall ascend or fly up into Heaven to bring Christ down or who shall descend into the deep to bring Christ again from the dead but the Word is nigh thee c. Rom. 10. And 't is by this ingrafted Word that the true Faith is wrought in the Heart and the true Application Benefit and Confession is made to the Soul of Christ's Sufferings Death and Resurrection and the real Intent blessed End and spiritual Advantage thereof experienced by true Believers who are Obeyers and Doers of the Word and not meer outside Hearers and Talkers Again this man in Contradiction to his excluding Sanctification before and saying that Holiness is not needful to constitute a justifying Righteousness and to his Doctrine for Imperfection and Sin and his justifying Persons condemned in themselves He grants thus far to the Effects of Faith viz. Our Hearts turning to God we dislike our Sins We are sweetly engaged to please God in all things That thus God purifies our Hearts by Faith That thus we are sanctified by Faith which is in Christ. And a lively Faith will work by Love It is needful to testifie our Love to God and Christ and to please and honour God and be a good Example to our Neighbour c. Come on Good Doctrine Well said S. S. And is not Faith needful to Justification And can we be justified without pleasing God or please God without Justification or is not that of a justifying Nature which pleaseth God Pray consider it the Apostles Experience was being justified by Faith they had Peace with God Rom. 5. â—… And whatsoever we ask we receive of him because we keep his Commandment and do those Things that are pleasing in his Sight 1 Joh. 3. 22. But S. S. and his Brethren expect to be accepted and justified because Christ kept the Fathers Commandments or because God obeyed God as his Phrase is and on the same Account to be heard and answered of God while they break his Commands and do those things that are displeasing in his Sight Again John the beloved Disciple said Hereby we know that we are of the Truth and shall assure our Hearts before him for if our Heart condemn us God is greater then our Heart and knoweth all things but if our Heart condemn us not then have we Confidence towards God 1 Joh. 3. 19. 20 21. to the End But S. S. and his Brethren pretend Faith Justification and so Confidence towards God because of Christ's Sufferings only when their Hearts do condemn them from the Evidence of the true Light bearing Witness against them and when they see nothing but Matter of Condemnation in them and indeed this their dead Faith Confidence and false Imputation are of the same Matter The true Apostle said Let us draw near with a true Heart in full Assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water Heb. 10. 22. But our Sin-pleasing Presbyters think to draw near unto God in a justified Condition on the Account of Christ's Sufferings only with such a Faith as doth not purifie the Heart and having both a polluted sinful Heart and a defiled or evil Conscience all their Dayes The Apostle Johns Testimony was Herein is our Love made perfect viz. in our dwelling in God and God in us that we may have Boldness in the Day of Judgment because as he is so are we in this World 1 Joh. 4. 16 17. But the Imperfection and Sin pleading Presbyters think to have Boldness in the Day of Judgment because Christ was perfect and suffered in the Flesh although they remain all their Dayes imperfect and sinful seeing nothing but Matter of Condemnation in themselves and so are not at all like God nor Christ in this Present World They think it will be a Sufficient Plea that Christ was Perfect and Sinless in their stead that God obeyed God and so was like himself how Imperfect and unlike him soever they be on this side the Grave they conceiting themselves Elect Persons Christ said If ye love me keep my Sayings Joh. 14. 23. and John said By this we know that we love the Children of God when we love God and keep his Commandments for this is the Love of God that we keep his Commandments and they are not Grievous 1 Joh. 5. 2. 3. But our Opposers the Presbyters and others will pretend they love God and his Children while they are daily breaking and violating his Commandments and will not believe it possible for any to keep them in this Life though assisted by the Power of Christ. The Apostle Peter testified That even Baptism doth now save us not the putting away of the Filth of the Flesh or outside Washing but the Answer or as some have it Demand of a Good Conscience towards God by the Resurrection of Jesus Christ 1 Pet. 3. 21. But our Opposers Belief and Principle is That 't is only Christ's Obedience Sufferings and Death in the Flesh imputed to us that doth save and Justifie them and on this is only their Plea and Demand and not from his Spirit 's Work of Sanctification or spiritual Baptism nor the Answer or Demand of a Good Conscience towards God they have both shut out Sanctification and Holiness and so excluded Good Conscience from being needful to Justification or to constitute a Justifying Righteousness for they herein hold or at least imply two Righteousnesses of Christ the one Outward to Justifie and the other Inward to Sanctifie the one Imputative and the other Inherent the one Perfect and the other Imperfect And so the Sufferings and Death of Christ in the Flesh however inflicted on him by wicked Hands and Murtherers must be imputed by these men as the Perfect Justifying Righteousness but Christ's own Everlasting Righteousness of Sanctification in the Saints must be deemed Impersect and not accounted unto Justification nor the best Robe though it be the white Linnen the Saints Righteousness whose Garments are washed and made white in the Blood of the Lamb. Whereas Christ's everlasting Righteousness Holiness Love Faith Patience c. wherein he perfectly obeyed the Father and resigned up to his Will both in Doing and Suffering were inherent in him and therein and for that Cause his Obedience and Sacrifice was most acceptable and a sweet smelling Savour to God not with respect to the Murtherous Act of those that crucified and slew him but with respect to that Inherent Holiness everlasting Righteousness and eternal Spirit by which he offered uphimself a Lamb without Blemish and spotless Sacrifice to God and alwayes did those things that pleased him Joh. 8. 29. And of the same everlasting Righteousness must every true Believer partake
God and his free Grace and renders the Tenders of it to Mankind in general and preaching Salvation by it conditionally to all no better then a Mockery to the greater part of the World And this neither S. S. nor his Assembly of Divines have answered nor can they clear themselves herein S. S. begins to vindicate his Opinion by parts thus sect 1 1. God's Act which Essentially takes in the Object thereof he hath chosen some particular Persons 2 Thes. 2. 13. God hath Chosen you Joh. 15. 19. I have Chosen you Ephes. 1. 4. He hath Chosen us This being directly denyed I shall add Arguments Answ. The Scriptures are not denyed by me as most falsely is here insinuated but I deny that these prove their Proposition for a Personal Election or Reprobation from all Eternity as also I deny that God â—…rom all Eternity did unchangeably ordein whatsoever comes to pass as they most grosly asserted or that his Decree or Act is so absolute from all Eternity to particular Persons as strictly eying and unchangeably designing each Person to his End a certain definite Number unto everlasting Life and others to everlasting Death This I still oppose and find this Man's Vindication thereof very â—…eeble and his Proofs impertinent For that 2 Thes. 〈◊〉 13. He hath left out the following words after chosen you he leaves out through Sanctification of the Spirit and Belief of the Truth which as they clearly explain how they were chosen to Salvation even the Conditions on which God's Act of Chusing them depends to wit Sanctification of the Spirit and Belief of the Truth So this makes clearly against my Opposers Opinion for they were not capable of this Belief of the Truth and Sanctification before they had personal Beings which sure they had not from all Eternity and so seeing the Way and Act of God's chusing Men must be through Sanctification and of the Spirit and Belief of the Truth which Condition answers this Decree he hath not designed nor ordeined the contrary Condition of his Wrath against Man as Sin and Unbelief though they are come to pass upon many whose Repentance and Return God rather willed then their Death or Destruction But if S. S. might have pleaded a little further from the words God hath from the Beginning chosen you if he had insisted on the Words from the Beginning I might answer That does not signifie from all Eternity much less that he hath had you particular Persons in his Eye as unchangeably designing you to Salvation meerly as particular Persons without having Relation to any such Conditions or Qualifications as Faith Sanctification c. which may be rejected by Man 2. The Words from the Beginning are so far from signifying from all Eternity that in this place they reach not so far as to the Time of the Beginning of the Creation but rather to the Time of their first Reception and Belief of the Truth according as they import in divers other places as 1 Joh. 3. 11. This is the Message that ye have heard from the Beginning and 2 Joh. 5. Though Beginning in the highest Sense relateth to Christ as the divine Word who is the Beginning and the End And also note that S. S. deals with that of Joh. 15. 19. as he doth by the other leaving out both the foregoing and following Words which still make against him setting down only I have Chosen you whereas Christ said thus Because ye are not of the World but I have Chosen you out of the World therefore the World hateth you Joh. 15. 19. And then it is plain they were both of and in the World before they were chosen out of the World for could they be chosen out of that-which they were never in So that Christ's Chusing his out of the Corrupt Wayes and Spirit of the World through Faith and Sanctification is the Reason why the World hates them which it did not while they were Conformable to the World By the World here is understood those who are in the Natural Unbelieving State and also such as hate the true Believers and Disciples of Christ whence it follows that you Presbyterians how highly soever you conceit of your selves as Elect Persons from all Eternity above all others yet are not in the Election of Christ nor in a State of Election so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit oâ—… Persecution Rules in you as 〈◊〉 〈◊〉 〈◊〉 shewed it self in many of your Leaders and 〈◊〉 〈◊〉 And to that of Ephes. 1. 4. He hath Chosen us 〈◊〉 him These words In him to wit in Christ S. Scandret hath left out like one that both shuts his own Eyes and seeks to keep others in a blind Belief of his partial Principle The very Ground and Principle of Election being in Christ which the man overlooks God hath Chosen us the true Church which is Elect in him before the Foundation of the World that we should be Holy and without Blame before him in Love Ephes. 1. 4. For as we are in him and become so well qualified in Holiness and thus nearly related to him as to be without Blame in due time we shew forth the Effects and Fruits of that Elect Seed and Principle wherein our Life and Ground of Election stood before the Foundation of the World not merely as we are particular Persons or Natural men but as his living and Royal Of-spring his Church and peculiar People sprung from his own Seed now in due time chosen by him out of the World and the Corruptions thereof through Sanctification of the Spirit and Belief of the Truth S. S. Arg. 1. Particular Persons in time receive Mercy are converted sect 2 made to pâ—…rsevere are saved Therefore God did Decree this beforehand for God worketh according to the Counsel of his own Will Ephes. 1. 11. Answ. Particular Persons in time receiving Mercy being converted and persevering in Grace doth not argue that Mercy was but only proffered and shewed to a few particular Persons nor yet that it is so absolutely and Eternally Decreed of God that all to whom Mercy and Grace is shewed shall so inevitably persevere in it as that there is no Possibility of their Declension and Falling from it after the time of their receiving Grace while yet unestablished for 1. He hath concluded all under Sin that he might shew Mercy upon all 2. Those particulars who sincerely receive Mercy and Goodness upon them he will have Mercy both in a way of Continuance and Increase and unto them Goodness who abide in his Goodness Rom. 11. 20 21 22. It is true God worketh all things after the Counsel of his own Will his gracious and good Will counsels him to shew forth Goodness and Mercy to all in the first place and Severity or Damnation to none without Cause And his Will is alfo Believers Sanctification in order to which he graciously counsels and perswades Men by his Spirit to forsake Sin and be converted which manner of working in
terms of his Covenant and Promise on his part I Would ask our Opposer who reckons it not a falling from Grace for those he counts Elect Persons as David and his Children with others of his own Opinion now to sall into the Guilt of Adultery and Murther c. whether or no did not his Son Solomon fall from Grace when he loved the outlandish Women so as they turned away his Heart aster other God's 1 Kings 11. Did he stand in the Covenant of Grace or in God's Favour all this time Was not the Lord angrv with him See ver 10 11 12. And surther that of Psal. 89. Concerning David his Seed and Throne it extends further then meerly a literal Relation of him and his Seed according to the Flesh for David is beloved I have sound David my Servant with my holy Oyl have I anointed him ver 20. his Seed also will I make to endure for ever and his Throne as the dayes of Heaven ver 29. his Seed shall endure forever and his Throne as the Sun before me ver 36. Herein David was truly a Type of Christ the Anointed of God to whom these Promises relate which were typified in David as also that saying I will make him my First-bâ—…rn higher tâ—…en the Kings of the Earth ver 27. This is a Mystery beyond a meer Literal Acceptation and I may say in this as the Apostle said in his Instance of Abraham and his Seed That as they that were of Faith were of Abraham and his Children so they that are spiritually anointed of God and his Beloved Children and Faithful Servants are of David's Seed even such who incline their Ear to God and obey his Voyce for it is written Hearken diligently unto me and eat ye that which is Good and let your Soul delight it self in Fatness Incline your Ear and come unto me hear and your Soul shall live and I will make an Everlasting Covenant with you even the sure Mercies of David Isa. 55. 2 3. A POSTSCRIPT about the Will of God Election and Reprobation Concerning the Will of God in its Manifestation both 1st as unresistable â—…dly as resistable sect 1 FIrst On what Considerations it may be said to be unresistable shewing forth the Might of his Power as 1. In bringing forth the Works of Creation Whatsoever he pleased that did he Psal. 135. 6. 2. In fore-ordaining his Son to be set forth in him to tender Grace and Salvation in due time to Mankind Who could hinder his first Ordination though many reject the Tenders 3. In extending his Light and Power universally to the final Conviction of Impenitent Evil-doers for their Rebellion which Light and Power unavoidably at times seizes upon their Consciences reproving and convicting them while they have a Day and though they may shun being reformed thereby yet they cannot alwayes avoid the Torment and Trouble thereof in themselves That God may shew himself clear when he Judgeth 4. In bringing and executing his Judgments and Wrath as he sees Cause upon the Wicked and Rebellious who are finally Impenitent By all which God hath manifested his Power or Soveraignity which on these Considerations hath irresistably shewed it self for the fulfilling his Righteous Will so far as it hath absolutely extended it self from an Intention or Design of God to shew forth his Wisdom Justice and the Greatness or Might of his Power without the Creature Complyance as 1. God's Work of Creation 2. His Fore-ordination to bring forth his Son into the World c. 3. His Power in finally Convicting Rebellious Sinners 4. The Execution of his Judgments upon the Rebellious In all these who shall say to God What doest thou Who shall let what he will do so far as his Will inevitably and unresistably hath acted or doth act in any thing without Man's Complyance as it was in Making Man in Convicting and Condemning the Rebellious and Stubborn But Secondly The Will and Power of God as condescending and reaching gradually to the Creature 's Capacity it is possible â—…or Men to resist the Manifestation thereof to their own Condemnation As the Will of God is manifest in a Way of Friendship and Kindness to Mankind as 1. In a way of Counsel Commands Instructions Invitations Perswasions and gentle Reproofs which have a tendence to draw Men out of Sin and 2. In his Patience and long Suffering towards them waiting to be gratious desiring their Return striving with them by his Spirit Thus his Will is That all should know the Truth and be saved 1 Tim. 2. 4. 2 Pet. 3. 9. But Mens Conversion and Salvation is not wrought without their Subjection Obedience and Complyance with the Spirit and Power of God co-operating by Faith Reprobation What it is A Reproving Disallowing Rejecting sect 2 Reprobate is Wicked Base Dishonest Corrupt so as to be cast out of God s Favour c. And the Cause of Persons being given over to a Reprobate Mind is their Rebellion against Light given them their rejecting the Knowledge of God till their Minds became so reprobate or corrupt as to be void of true Sence and Judgment Rom. 1. As they who wâ—…re called Reprobate Silver or as corrupt drossy false Coyn were rejected of the Lord Jerem. 6. 30. The Word Election explained Election is Choice which respects both sect 3 I. The chusing of some from amongst many as Christ said to his Followers I have chosen you out of the World Joh. 15. 19. II. The Excellency or Choiceness of that which is chosen And this relates First To Christ the Elect Seed of whom it is said Behold my Servant mine Elect in whom my Soul delighteth Isa. 42. 1. And He is also called a chief Corner-Stone Elect Pretious 1 Pet. 2. 6. Secondly To the true Church or Elect People who being chosen through Sanctification of the Spirit and Belief of the Truth are the faithful Followers of Christ these are choice and pretious in God's Sight and therefore are called the Elect of God Holy and Beloved Col. 3. 12. a chosen Generation a Royal Priesthood an Holy Nation a peculiar People c. 1 Pet. 2. 9. They that are with the Lamb are Called Chosen and Faithful Rev. 17. 14. the Pretious Sons of Sion comparable to fine Gold Lam. 4. 2. This God's Election or Choice of his Church or People is gradually manifest and experienced in them as 1st When they have known the Work of God by his Grace begun it them unto their Separation from the World through a Decree of Faith and Sanctification are called Elect that is as chosen out of the World or from among Men being more peculiar to God then others while yet they are not perfectly grown and established in the Truth as Israel of old was Elect and Jerusalem chosen before their Estrangement from God Esa. 44. 1. 1 Kings 11. 13. Paul was a Chosen Vessel when first he had received and obeyed the heavenly Vision and Call Acts 9. 15. and Chap. 26. 19.