Yet speaking in the Language of Eternity he calls them Vessels of Mercy Vessels unto Honour And indeed whatever is looked upon as only a Motion or Ordination of Time must needs arise from our selves For all Acts of Grace are Eternal in their Spring and Fountain Time therefore genders only to a Covenant of Works I know not therefore but why as the generality of Preachers enlarge most upon the one as to unconverted Elect There may not be some stirr'd up and enabled of God to triumph in the Savour of the Knowledg of Christ made known by them in the other while they Center upon the Eteral Election of God demonstrating it self in Calling Conversion Sanctification But they only can do this who have receiv'd it as a peculiar Talent But I doubt not the Spirit of it will within short time be pour'd out more abundantly and that it shall not turn to Licentiousness but overflow with Holyness and Purity as also Efficacy of Conversion The third Head I Transpose into the second Place as being more Congenial or of a kind with the first and will joyn the second with the fourth and those following to Head 8th Head 2. The laying the Sins of the Elect upon Christ is not their Discharge from their Sins This is oppos'd to what Dr. Crisp hath said All the Weight and all the Burden of Sin the very Sin it self is long ago laid upon Christ and that laying it on him is a full Discharge and Release to that c. The Conciliation To an Eternal Being there must needs be an Eternal Justification because there is no new thing to him The Apostle therefore makes the whole Chain of Salvation of an Eternal old Style whom he Foreknew he Called he Justified he Glorified Rom. 8. 30. All in the Time pass'd not in the Style of Time but of Eternity But when we speak in new Style Style of Time there is not an actual Discharge of Sin or a Justification of a Sinner by Election but according to the order of things fix'd by God in Time Even so if we consider Sins lay'd upon Christ even the Sins of all the Elect in the Fulness of Time as the Apostle styles it That Fulness of Time may be very well supposed to collect into it self all Time And as the Sins that were past were Recollected so the Sins to come were Forepriz'd into it And all this issues into the Fulness of Times that is of all Time in the Kingdom of Christ For as Christ dyed in the Fullness of Time so the Glory of his Redemption appears in the Fulness of Times Eph. 1. 10. of All Time when all Things in Heaven and Earth shall be Recapitulated in him which yet we know they are not The Offering of Christ therefore is an Offering once for all and it is one Offering that forever Perfects and Jesus Christ is Yesterday and to Day the same forever As then all Time is gather'd into that Fulness of Time So that Fulness of Time redounds upon all Time and Flows out upon it till it Flows into that Fulness of Times Now as the Lord of Time offered Himself in the Fulness of Time he expiated all Sins in that Fulness and what was expiated in the Fulness can never be charged in the Retail of Time for then it was not expiated Although therefore when we are spoken of and unto as not the Lords of Time but the Subjects of Time we are oblig'd to measure it out by Parts as being Inferiors to it and below the Hill to it we see the Approaches of its Events one after another only but the Lord Paramount of it being so high above it sees all at once we are Creatures but of the Parts of it so indeed we are not Discharged from Sin in the Discharge of Christ But from hence to conclude we are not in highest Sense Discharg'd but that if the Elect dye before Faith and Repentance they are lost for ever is to make supposition of Impossibilities it is to set Time the small outlet of Eternity to rise up and Encounter and lead Captive Eternity even the Eternity of Election and that the parts of Time may be set in Battel Array and subdue the Fulness of Time But this can by no serious Considerer be allow'd I find not then but as there is just Reason to represent to Men that till they find within themselves the Efficacies of the Death and Redemption of Christ by Faith and Repentance they stand in the sight of their own Consciences as Persons who have no Interest in that Death in that Redemption And that this is proper on one side representing God and Christ therein as the Rector and Governor of the World to move them to Repentance and it is that which Scripture does very largely and frequently insist upon So on the other side it is most true That the Foundation of God stands sure and cannot shake nor totter even under this very Seal single and alone That the Lord knows who are his and that his Election shall break out with all the mighty Effects he hath pitch'd upon as most suitable and Connatural to it So that it shall produce in all its own the Derivative Stamp Let him that nameth the Name of Christ depart from all Iniquity 2 Tim. 2. 19. And that Christ is in all Senses the Certain and Infallible Sanctifier of his People by his Blood That he not only as a Judge and a Law-giver but as a Prince gives Repentance and Remission of Sins This may be as hopeful to move the Spirits of Men and be as gracious a Conveyance of the mighty Efficacy of the Divine Grace and Spirit For as these are rich Truths of Scripture so they have an admirable mooving Stroke upon the Hearts and Minds of Men And he that Ministers them is a Minister far more immediately of the Spirit that giveth Life of that without which the Evangelick Law is a Letter that kills Head 3 to Head 8. I put these Heads together because there cannot be any difference in the main Notions but only in the different ways of Expressions and what each part may think will most lively illustrate and make the deepest imprint of the great Scripture-truths upon the Heart I say there can be no difference in the main Truths between Persons sober and Reverent of God and of Christ for who can think the filth of Sin transacted on Christ in such a sense as that Christ should be defiled by it But now there must needs be a Moral Impurity in every Sin as it is a Recess from the Holiness of God from the Righteousness of the Divine Law there is a Dishonour a Blot a Stain and Blemish a Deformity a loss of Beauty and Honour and Happy Conformity to Goodness and Righteousness This is intended by Reatus Culpae another thing from the Reatus Poenae or a meer Obligation to Punishment I demand then What becomes of this Obliquity the Guilt of the very
Heads at the end of his Book the Line of my Procedure and so have set them at the end of this I commit all to Divine Blessing and Christian Acceptation with this gladsom Prediction that if we can but for a little a very little time love the Truth and Peace Zech. 8. 19. The Light concerning these Points that hath been but as the Light of the Moon in the time of the 42 Moons of the Apostacy not yet expir'd and so still darkning the Sun's Light shall be not only as the Light of the Sun of Christ's Face ch 10. 1. in the Reformation But the Light of the Sun even since the Reformation shall be Seven-fold the Light of One Day as the Light of Seven All in One. Then we shall Rejoyce and no longer Dissent Let us Earnestly Pray Lord Let as it shall shortly do Thy Kingdom thus Come A SECOND Conciliatory Discourse CONCERNING Dr. Crisp's Sermons AND Mr. Williams's Dissatisfactions concerning them THat which I would lay in the Foundation and as the Center of this Discourse shall be a Scheme of the Doctrine of the Gospel in these Points 1. The Covenant of Grace in all the Graces and Duties of the Convenantees of it God in infinite Wisdom Holiness and Purity hath so setled that it is an Absolute Covenant in which Christ is not only the Great Sacrifice and his Blood the Price Ransom and Purchase But He Himself is the Surety the Mediator the Testator of it So that This Covenant shall never be Found Fault with Not only on the Account of its own Goodness but not on this Account that the Covenantees or those who are indeed intended by Christ to be the Covenantees have broken it and so it hath become ineffectual to them This is most evident from the Apostle's Argumentation Heb. 8 7 c. For if the First Covenant had been faultless there should have been no place sought for a second The first Covenant that God made was in it self good had they to whom it was given been suitable and agreeable to it The Apostle therefore changes that his word if the Covenant had beâ—n faultless into those words For finding fault with them he saith Behold the Days come saith the Lord I will make a new Covenant not according to the Covenant I made with their Fathers c. which my Covenant they brake or continued not in and I regarded them not But this is the Covenant I will make with them I will write my Laws in their Hearts c. Hence it follows The Covenantees according to the faultless Covenant must so continue in it that God may be for ever their God and they his People there need be no dispute what Covenant this was or in what regard it is here spoken of whether only as a Covenant of Moral Obedience or as a Ritual Ceremonial Covenant for it is undeniable the Apostle represents it herein as a Covenant found fault with that they who were under it continued not in it and therefore whatever Covenant whether Moral or Ceremonial had that Fault to be found with it God would change and bring in a Covenant that should not have that Fault to be found with it It must and shall be effectual to the grand purpose of keeping in the People of it so within it self as to be God's People and that he will be their God such efficacies of Grace shall all go along with it This is not to be eluded by any Art or Wit of Man 2. From hence it must necessarily follow There is a certain number chosen and elected according to the Grace of this Covenant and for them this Covenant is made For it is too evident in plain view and as matter of fact that the most Gracious and Spiritual Covenant of the Gospel does not thus embrace all that are under it in profession as that God should be for ever their God and they his People and that they should be for ever pardon'd Seeing yet 2dly it is God and Christ that look to it that this Covenant should be thus continued in And 3dly that Scripture speaking of those thus secur'd according to the Covenant of Grace stiles them The Election and continually speaks of the Election of Grace the Riches of Grace and the Glory and Praise of Grace not of Works but of Him that calleth All this put together shews a certain Number elected In respect to whom this Covenant shall not be faulted for their breaking it 3. The Election is in Jesus Christ the Head of the Adoption the First born among many Brethren even all the Sons God will bring Glory through Him So Jesus Christ must be the Supreme and Chief in the whole Doctrine of Salvation His Blood and Death his Righteousness and Obedience His Appearance with that Blood in Heaven in his Melchisedecian Priesthood and there by the Power of an Endless Life Negotiating and Transacting all for and in his Servants as by a perpetual Rotation of that Power as in a Sphere of highest Activity by his Spirit These are the very Powers of Salvation 4. This the Scripture represents to be Eternal or from before the Foundation of the World which is the constant Expression it uses to convey to us the Notion of Eternity by now Eternal surrounds and encompasses Time and gives all the efficacy to the Motions in and upon it for as it encircles it so it penetrates it every where with infinity of Lines cutting it every way so that though to us as Creatures of Times these two Time and Eternity seem most distinct and are so spoken of yet indeed Time is supported and in all Parts and Lines of it interwoven by Eternity 5. The Supreme Representation of God in the whole State of our Salvation is as of a Father in Christ this is most demonstrative seeing it is to the Adoption of Children we are chosen which necessarily carries the notion of a Father seeing also it is the making conformable to the Image of his Son and seeing it is for the bringing many Sons to glory And so Jesus Christ is represented in the nearest and most intimate Relations as the First-born among many Brethren yea sometimes as a Father as a Husband as a Root to the Branches as a Head to the Members This is the most inward and intimate Representation of Scripture concerning our Salvation 6. But the Outward and more extern Administration is by God the Judge of all or the Rector and Governor of all and by Jesus Christ as Lord of all and he as having all Judgment committed to him is made known to us But though the Elect Children of God and Members of Christ are comprehended in several ways of Scripture-speaking under this Outward Administration yet This Outward Administâ—ation is chiefly with regard to the Non-Elect to clear and justify God in all his Dealings with them and therefore as to the exterior part of his Administration there are the same Overtures made to the one that
there are to the other and the one are sav'd and brought home to God under the same means the other are lost 7. This Inward Grace and the Outward Administration exceedingly differ For the Inward Grace is Love Spirit Life the Outward Administration is to speak nothing now of the Government of Christ by the Laws and Light of Nature where his Word is not in Outward Administration where it is by the Overtures of his Word upon the Understanding Wills Affections and Consciences of his Subjects one with another By that Ministry of his Word he presses upon all the Obedience of Faith Repentance and Holyness the Duties required of us which according to the Inward Grace and Love to his own he gives the Inward Efficacy and Almighty Operation of 8. In the Inward Grace and the Operations of it there is a vesting them in the Faculties of his Election and a Conduct of their Internal Action upon their own Minds and Hearts and of the Principles of Outward Action which flow in all Conformity and Agreeableness thereunto so that the Vehicle is our selves but the Inspiration is God's and Christ's 9. From all this it is evident That although there is on many Accounts after to be given a large Field and Scope of Preaching and Discoursing upon and according to the outward Administration yet it is of Superior Necessity to preserve the Fountains of Grace and Love of Power and Spirit clear the Foundations sure and firm and though there may be Fault in not being large enough upon and according to the outward Administration because it shews the necessity of and as a School-master brings to the Inward and manifests how it diffuses it self yet the Error and Danger is greater in not sufficiently both securing and illustrating the Doctrin of the Inward Grace For many more have perish'd in sticking upon the Outward without being led in the Inward than by applying most to the Inward For that always when it is admir'd ador'd and receiv'd diffuses it self into the Outward So that if Eternal Love and Grace is Christ be so taught as that its Efficacyes are always shewn to be in all Holyness and Purity If it pleases the All-wise Spirit to carry any of the Spirits of his Servants wholly upon the Inward Grace seeing he ballances them by many Men of his Servants largely insisting upon the Outward Administration therefore such his Servants are not to be blam'd but God is to be acknowledg'd in his manifold Graces and unspeakable Gifts by the one and by the other 10. The Glorious Appearance of all these is not till in the Fulness not only of Time as in our Lord 's Coming but in the Fulness of Times viz. of all Time in the Kingdom of Christ Then shall be a Recollection a Recapitulation a Gathering and a Gathering together of all in Christ Then shall the Riches of Inward Grace be found to Praise and Glory And the Wisdom Righteousness and admirable Long-Suffering and Patience of the External Administration and Government of God and Christ as Rector and Judge of the Universe be admir'd and ador'd also towards even the Lost Having thus laid a general Scheme I come now particularly to make brief Conciliations of the true and most enlarg'd Apprehensions and Discourses upon even Eternal free Grace in Christ towards all the Elect of God according to Dr. Crisp with Mr. Williams's weighty and most valuable Considerations upon the Outward Administration of the Gospel Covenant according to his Heads of Discourse at the end of his Book Head 1. To the first Head The Elect are Children of Wrath till effectually call'd As it may be oppos'd to all Dr. Crisp hath said concerning the Elect being before Faith and Repentance as much deliver'd from Wrath even as the Believer is or as a Saint Triumphant in Heaven is Reconciliation If we speak as Creatures of Time the Elect are Children of Wrath but why may there not be a Declaration of that great and supreme Truth setting out the Eternal Love of God in Christ to all his Elect even while they are of and in themselves in the Gall of Bitterness and under the Bond of Iniquity For without Relation to the having done Good or Evil in the mere Estate of Nature which is in fallen Men a State of Wrath. It is said Jacob have I loved Now what more contrary to the State of a Child of Wrath than to be Loved of God So concerning Reconciliation as by the Death of Christ the Apostle says God commendeth his Love to us in that while we were yet Sinners Christ dyed for the Vngodly When we were Enemies we were reconciled to God by the Death of his Son Rom. 5 8 10. Here then is the Case God the Supreme and Eternal Being beholds all things in as they speak a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just now even Dr. Hammond however so great an Enemy to a particular Predestination acknowledges this view of all things by the Eternal Being The Question then is Whether an Eternity of Love and Grace an Eternal Duration in Happiness after the short time of Life and some parts of that short time of Life rescu'd from Wrath also may not preponderate in giving the Denomination to the Elect Or why may not the Preaching of Gods Infinite and Eternal Love and Grace be made an Instrument of the Divine Spirit for the winning in the Souls of his Elect to himself When God says I have Loved thee with an everlasting Love therefore with loving Kindness have I drawn thee Jer. 31 3. Or why should an◠Man hereupon presume to continue in Sin When it is agreed on both Parts Electing Love and Reconciliation by the Death of Christ have most indispensable efficacious Emanations into Holyness while therefore there is a black and dark side of being pass'd over by God hanging over all continuing in Impurity to work upon Men by Terror and Affrightment out of Sin why may not the setting out that Grace Work every way effectually both by the Bands of Love and the Goads of Fear to move Persons home to Christ and we know Men are naturally desirous of and ever Industrious after whatever they account Tokens of what they call being Born to good Fortune and as naturally fly from all the Marks of what is call'd ill Fortune I see therefore no Reason but it should strongly affect Men among whom Scripture is setledly receiv'd and so ought to be universally Preached when they hear of so Gracious a Choice of God to desire with greatest Vehemency to find in themselves any Manifestations of it it being the surest Ground of Hope and to be under the Dread of any of the black Marks of Rejection as being pass'd by of God Of which Efficacious Holyness or Unholiness are respectively the Tokens and Indications And though it must be acknowledg'd There is a Point of Time in which God speaking as in the Language of Time does style his Elect Children of Wrath even as others