bloud was To declare his righteousness for the remission of sins that are past through the forbearance of God v. 25. To declare I say at this time his righteousness that he might be just and the Justifier of him that believeth in Jesus vers 26. that is That no wrong might be done to the Essential Purity of God's Nature or Rectitude of his Will nor yet to his immediate Justice by which he cannot but hate Sin and for it require a Satisfaction 3. In regard of the Truth of God's Threatning pronounced against all Mankind in Adam upon his Disobedience legal Threatnings are such that they admit of no Pardon without Satisfaction be made to the Justice and Holiness of God and this was signified by all those Typical Sacrifices and Offerings under the Law therefore in vindication of the Truth or Veracity of God together with the Honour Equity and Sanction of the Law there must be Satisfaction made or no Peace with God for fallen Mankind and this could not be done but by such a Mediator as Jesus Christ is For that which could not be done by Men or Angels nor as a simple Act of God's Mercy without the Impeachment of his Holiness Truth and Justice c. could not be done at all But no pardon no Peace could be procured by Men nor Angels nor as an absolute or simple Act of Mercy without the Impeachment or eclipsing the Glory of the Attributes of God's Justice Truth and Holiness c. therefore it could not be so done at all 4. To say God might have entered into a Covenant of Peace for us any other way than by the Mediator Jesus Christ or through his Death and Atonement would as one observes reflect upon his Love to his own dear Son For why should the Son of God be made a Curse for us or suffer the cursed Death of the Cross to make our Peace if Peace could be made any other way without the least injury to the Justice Law or Holiness of God c. No doubt my Brethren but that the Son of God had been spared if he had foresaw that our Peace might have been made some other way Moreover would it not then follow that there might have been two Ways to obtain Peace and Reconciliation with God which is contrary to what our Blessed Lord says No Man cometh to the Father but by me that is cannot come to have Peace with God any other way but by me by my Death or through my Blood nor without believing or depending upon me For thus it is with the adult 5. There is no other way of Peace with God and therefore a Necessity of Christ's Mediation because without the shedding of Blood there is no Remission no Pardon and so no Peace there could be no discharge from the guilt of Sin no removal of the Punishment of Sin nor any Purgation from the filth and pollution thereof without the Blood of Christ be shed 6. Because it is positively said There is no other Name given under Heaven whereby we must be saved If there is no other Name Way or Means given but by Jesus Christ then there is a Necessity that our Peace be made alone by him But this is so therefore there is a Necessity of Christ's Mediation In the next place we will enquire what is absolutely necessary for the Mediator of our Peace to do or were Requisites in him according to the Articles agreed on in this Covenant to make our Peace with God 1. A Mediatour of this Covenant of Peace must understand the Nature of that difference or breach which was betwixt God and Man and what Terms the Holy God who is the Injured Party stands upon and must have granted him if ever our Peace be made and who but Jesus Christ who is God knew this It was he only that well knew what it was that could satisfie Infinite Justice Had it been proposed either to Men or Angels to resolve this Question i. e. By what Means shall fallen Man come to be reconciled to God and God be righted as touching all that wrong Sin and Sinners have done him What Answer think you could they have made Alas no meer created Being could resolve such a Question 2. He that is the Mediatour of this Covenant or that maketh our Peace must not only know what will do it but also he must be able to answer all God's Demands both in respect of his Law and Justice and also be able to supply all our Wants and Necessities He must seek the Honour of the Blessed God and equally seek and be able to relieve poor Sinners and none but Jesus Christ could do this who is an indifferent Person or one equally related unto both he being both God and Man in one Person 1. He being God the one and the same Eternal God he could not know what concerned the Glory of his Father and therefore would not could not eclipse his Glory 2. And he being Man he could not but sympathize with the poor Creature and as being God he did not only know all our Wants but he is able also to supply them This brings me to the next particular III. The Mediator of this Covenant must therefore be every ways suitably qualified or capacitated for this Work and Mediatorship and to this end I say he must be God nay God in our Nature for a meer Man could not satisfie Infinite Justice his Obedience or Sufferings else could not therefore have been meritorious For it was from the Union of the Divine Nature with the Humane that put such a Worth or meritorious Efficacy in his Sacrifice I say Jesus Christ our Mediator must be God 1. Because those Evils which he was to expiate could never be taken away by any Person that was not God or whose Sacrifice or Atonement had not an infinite Worth and Satisfaction in it because Sin is against the Infinite Majesty of Heaven 2. Jesus Christ as Mediator must be God because otherwise he could not sustain or bear in his Body and Soul that great weight of Sin and Wrath laid upon him for if but the guilt of one Sin was laid on any meer Man it would sink him down to the lowest Hell much more then would the weight of all the Sins of God's Elect have sunk down the Lord Jesus Christ when laid upon him had he not been God but a meer Man How doth David cry out of the burden of his Sins Mine Iniquities are gone over mine Head as an heavy burden they are too heavy for me Nay my Brethren when our Sins were laid upon our Lord Jesus Christ and he began to bear and feel the weight of them tho he was God how did he cry out and he began to be sore amazed and said My Soul is exceeding sorrowful even unto Death Tarry ye here and watch and he went forward a little and fell on the Ground The weight of our Sins and
Divine Wrath brought him down to the Earth 3. Christ our Mediator must be God otherwise his Suffering or the purchase of his Blood could not have merited all that Grace and Glory for all God's Elect which indeed it did Brethren there is a difference between a full Satisfaction or Payment of Debts and a Price that is laid down not only to do that but also to merit and purchase a Right to great Riches high Priviledges and Honour Now if Christ had only paid our Debts or satisfied the Justice of God as to his vindictive Vengeance tho we thereby had been delivered from Hell yet that Payment could not have raised us up to Heaven no it is through the Merits of that Infinite Price Christ laid down that we come to be the Sons of God and Heirs of Glory and all this is through the Dignity of his Person and infinite Value and Worth of his Purchase as being God and also as it was the Grant of God the Father to Christ in the Covenant of Peace as the result of those Transactions 4. He must be God because otherwise he could not have subdued and overcome all his and our Enemies What meer Man is able to wrestle with and overcome Satan and all the Powers of Darkness Or how could he have prevailed against Death Overcome and have subdued Death I will ransom them from the Power of the Grave I will redeem them from Death O Death I will be thy Plague O Grave I will be thy Destruction And hence Christ says Destroy this Temple awd in three Days I will raise it up again This he could not have done except he had been the Eternal God Now this is sometimes attributed to the whole Trinity sometimes to the Father sometimes to the Holy Ghost so it is sometimes attributed to Jesus Christ which shews that the three Persons are all but one and the same God 5. He must be God in respect of his Work as Mediator in reference to Man for he was obliged to quicken all God's Elect who in the first Adam were dead in Sins and Trespasses and raise them from that Spiritual Death and overcome the Power of Sin and Satan in them as well as for them This brings me to the next Thing II. Jesus Christ also as Mediator of Peace must be Man 1. He must be Man because he must work out a Righteousness in the same Nature that had sined Man was obliged to keep the Law perfectly and this must be done by Man if ever he be Justified with God for God will in no wise clear the Guilty True this is not required in the Covenant of Peace to be done in the Person of every elect Sinner ' but in the Person of Christ who is the Representative of every one of them For as we were all made Sinners by one Man as the Head and Representative of all his Seed so we became Righteous by the compleat and perfect Obedience of one Man as the Head and Representative of all his Seed for as the Law being broken by one Man is imputed to all his Seed so the Law being compleatly kept by one Man Jesus Christ is imputed to all his Seed For as by one Man's Disobedience many were made Sinners so by the Obedience of one shall many be made Righteous Moreover Justice required that the same Nature that broke the Law should keep the Law tho room for a Substitute or Surety was reserved in the Wisdom and Council of God 2. Christ must be Man because he must die now God as God I mean the Godhead could not die Man must die to satisfie offended Justice for the Breach of the Law therefore Christ must be Man and die And by Vertue of the Union of the Divine Nature with the Humane Nature in his Person the Death of Christ was a full Satisfaction to the Justice of God 3. He must be one with us or else how could his Obedience be imputed to us For as our Sins was imputed to him so his Righteousness is imputed to us 4. He must be Man that he might be a Merciful High-Priest being touched with the feeling of our Infirmity he must have access to both he was to deal with God for Man and for God with Man Jesus Christ ought to be of the same Stock with those he Redeemed or Sanctified to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one Stock of one Blood saith a worthy Author That by the Law of Propinquity of Blood he might have right to redeem us Goel the next of Kin had an Obligation upon him to redeem his Brother's Land if Mortgaged If thy Brother be waxen poor and hath sold away some of his Possession and if any of his Kin come to redeem it then shall he redeem that which his Brother sold. So of Persons If sold after he is sold he may be redeemed again one of his Brethren may redeem him So Christ is called Goel Job 19.25 For I know that my Redeemer liveth Christ is our Kinsman not only true Man but the Son of Man true Man he might have been if God had created him out of nothing or he had brought his Substance from Heaven but he is the Son of Man descended from the Loins of Adam as we are and so doth redeem us not only Jure proprietatis by virtue of his Interest as our Creator but Jure propinquitatis by virtue of Kindred as one of the same Stock and Lineage as the Son of David as well as the Son of God for Christ Jesus of all the Kindred was the only one that was free and able to pay a Ransome for us 5. He must be Man as the said Author notes That we might find a Fountain of Holiness in our Nature God hath poured out upon his Humane Nature such a measure of Holiness that he might be a common Fountain to all the Elect of his Fullness have all we received and Grace for Grace Christ as God-man is the Fountain from whence we receive all Grace 6. To give us a Pledge of that Tenderness of his Love and Compassion towards us for he that is our Kinsman Bone of our Bone and Flesh of our Flesh will not be strange to his own Flesh especially since he is one that is so not by necessity of Nature but by voluntary Choice and Assumption we could not have such familiar and confident recourse to an Angel or to one of another or different Nature from ours this made Laban tho otherwise a churlish Man kind to Jacob Surely thou art my Bone and my Flesh. III. Christ must be God and Man if he be a fit Mediator betwixt God and Man i.e. he must take our Nature into Union with his Godhead and that 1. That we might mystically be united to God or draw near to God and so be raised up into a glorious and happy State for the Spring or Foundation of our Happiness riseth from the
in him 2. To consider the Time allowed you is this present time Behold now is the accepted time behold now is the Day of Salvation 3. To consider the Danger of rejecting neglecting or refusing Peace and Salvation by Jesus Christ How shall we escape if we neglect so great Salvation Know O Sinners that Ministers set Life and Death before you Hear and your Souls shall live but he that Believeth not shall be Damned He that Believeth hath Everlasting Life but he that Believeth not shall not see Life but the Wrath of God abideth on him What do you say Sinners Will you strive to take hold of Jesus Christ Believe in him cry to him for Faith resolve to lay down your Arms What Answer shall I return to my Great Master Do not make a Pause but speedily come to a Resolution your Lives are uncertain Lastly This severely reproves all that cast Affronts or Contempt through Pride Envy or Prejudice upon any one of Christ's Ambasdors or that abase deride or raise up evil Reports on him Christ takes it all as done to himself also it reproves such who account them as their Brethren and shew them no more respect than to others may be not so much but slight and despise them and hardly speak Friendly to them not considering the Place and Office they are in But no more at this time SERMON VII Shewing the Nature of the Proclamation of the Gospel and the Terms thereof ISA. Liv. x. Neither shall the Covenant of my Peace be removed saith the Lord that hath mercy on thee Doct. THAT there is a Covenant of Peace made or agreed on and stands firm in the behalf of all God's Elect. We shewed you that this Peace is proclaimed 1. What the Proclamation is 2. Who the Ambassadors are that Christ hath appointed to proclaim it I shall now proceed to the next thing under this Head 3. I shall open the Nature of this Proclamation And then 4. Shew you the Terms upon which Peace is offered Would you know what is contained in this Proclamation First Then know it contains a clear and full Declaration of all those Covenant Transactions between the Father and the Son about the Restoration of lost Sinners before the World began the Gospel reveals those Mysteries that were hid from Ages and Generations It is called The Revelation of the Mysteries which were kept secret since the World began Not only that Mystery that the Gentiles should be Fellow Heirs of the Inheritance but the Mystery of the Covenant Purpose and Design of God and also of the Incarnation Life Death Resurrection Ascention and Intercession of Jesus Christ. I say it contains the Revelation of the Mystery of these things and not only the History of them I. It reveals that Infinite Love Mercy Grace and Goodness of God 〈◊〉 to lost and undone Sinners which astonisheth the very Angels of God to behold To make all Men see what is the Fellowship of the Mystery which from the beginning of the World hath been hid in God who created all things by Jesus Christ To the intent that now unto the Principalities and Powers in Heavenly places might be known by the Church the manifold Wisdom of God The Good Angels are not Teachers of these Mysteries but Learners and Admirers of them the Gospel is to them as a Mirror or Looking-glass to behold and contemplate the Divine Wisdom of God in every appearance of it but especially in this the last and great Revelation thereof II. It reveals the great Love of God the Father In this was manifested the Love of God towards us because that God sent his only begotten Son that we might live through him That he might die to raise us to Life to be Crown'd with Thorns that we might be Crown'd with Glory to be made a Curse for us that we might be made the Blessing of God in him there could be no higher demonstration of God's Love than this is III. It reveals the Love of Christ which hath a Breadth a Length a Depth and a Heighth in it and passeth Knowledge Is it not an amazing Declaration or Revelation of the Infinite Love of Jesus Christ our Lord Who tho he was God should condescend to die for such vile Rebels and wretched Sinners as we were Hereby perceive we the Love of God because he laid down his Life for us from that near and intimate Union between the Divine and Humane Nature in the Person of Christ Christ's Life is here called the Life of God as elsewhere his Blood is called the Blood of God God is said to purchase the Church with his own Blood IV. This Proclamation is a Declaration or a Revelation that God in Christ is reconciled to his Elect that is the Price is paid tho the Blood may not be yet sprinkled When we were Enemies we were reconciled to God by the Death of his Son Through the Blood of his Cross God is satisfied and his Wrath is appeased that the Atonement is madefully perfectly and for ever by one Sacrifice he hath perfected for ever them that we Sanctified V. It doth not only declare but also proclaim this Peace and Reconciliation Deliverance is proclaimed to the Captives The Lord hath Anointed me to Preach good Tydings to the Meek he hath sent me to bind up the Broken-hearted to proclaim Liberty to the Captives and the opening the Prison to them that are bound To proclaim the acceptable Year of the Lord c. or the Year of the Great Jubilee The Sinner is told his Debts are paid requiring him to believe this nay Proclamation is made of Free Pardon to all that believe That they shall not perish but have Everlasting Life and that God hath received the uttermost Farthing of our vast Debt and that Christ hath received a Discharge as our Surety for all the Elect and that he hath not done what he did in part or by halfs but that it is fully wholly and compleatly done and that for ever our Faith adding nothing to that Satisfaction The Gospel doth not proclaim a Conditional Peace or Reconciliation or that God is only reconcilable so that if the Sinner performs his part God will be fully reconciled that is if the Sinner repents believes is Regenerated or answers the Rule of the Promise as some speak I know no such Conditional Gospel or Proclamation but those Conditions which Jesus Christ was to perform which was not only to reconcile God to us but us also to God Can that be the Condition of Life on our part which Christ hath engaged in the Covenant to do viz. to bring us into a State of Peace Them I must bring Nay God hath promised to give us a new Heart and put a new Spirit into us Moreover Christ is exalted to be a Prince and a Saviour to give Repentance to Israel and Remission of Sins
effect of Man's Rebellion or of his First Sin II. As this in part sets out the Nature of this fearful Breach by reason of Sin on Man's part so also hereby God is become an Enemy to Man and hence David saith The face of the Lord is against them that do evil to cut off the remembrance of them from the Earth Some conceive by the Face of God here is meant his Anger because Anger discovers it self in the Face others think by the Face of God in this place is meant all his Attributes his Justice Wisdom Power Holiness c. are set against them 2. GOD is said to abhor the ungodly the wicked boasteth of his hearts desire and blesseth the covetous whom the Lord abhorreth This is an amazing Text and enough to terrifie all greedy Worldlings or covetous Persons and such that commend and bless them True all Sinners are abhorred upon the account of Sin ' yet none more hated and abhorred than the covetous Person is Covetousness is Idolatry 3. It is said That God is angry with the wicked every day if he return not he will whet his Sword he hath bent his bow and made it ready he hath also prepared for him the instruments of Death he hath drawn his Sword his Bow is bent and his Arrows are on the string ready to shoot Ah! Who is able to Encounter with such an Enemy or to stand before his Indignation 4. He hath laid all Mankind as considered in the First Adam under the Curse of the Law Cursed is every one that continueth not in all things which are written in the Book of the Law to do them yea the Elect themselves by Nature are Children of Wrath as well as others All the World is become guilty before God such is the Nature of the Breach through Man's Sin and Disobedience in breaking the Law of the First Covenant 5. The Wrath of God abides upon all them that believe not Brethren the Sentence is past upon all the whole Race of Mankind in the First Adam even the Sentence of Everlasting Death They are all condemned already tho the Sentence is not presently executed IV. Proposition That the Breach betwixt God and Man was occasioned by the violation of the First Covenant which God entered into with Adam as the Common or Publick Head and Representative of all Mankind which Covenant was a Covenant of Works I say God gave a Law or entered into a Covenant of Works with the First Adam and his Seed and in that Covenant he gave himself to be our God even upon the strict and severe condition of perfect Obedience personally to be performed by Man himself with that Divine Threatning of Death and Wrath if he broke the Covenant In the Day thou eatest thereof thou shalt surely die Yet some may doubt as one observes whether this was a Covenant of Works because here is only a threatning of Death upon his Disobedience to this one positive Law Answ. But as he well observes Man in his First Creation was under a Natural Obligation to universal compliance to the Will of God and such was the Rectitude of his Nature it imports an exact Conformity to the Divine Will there being an inscription of the Divine Law upon Adam's heart which partly still remains or is written in the hearts of the very Gentiles tho much blur'd which is that light which is in all or that which we call The light of Nature Tho evident it is that God afterwards more clearly and formally repeated this Law of Works to the People of Israel it being written into Two Tables of Stone tho not given in that Ministration of it for Life as before it was to Adam yet as so given it is by St. Paul frequently called the Old Covenant and the Covenant of Works which required perfect Obedience of all that were under it to their Justification at God's Bar and so made Sin appear exceeding sinful and tended to aggravate Man's Guilt and Misery upon his Conscience tho the Design of God hereby was to discover unto Man how unable he was in his Fallen State to fulfil the Righteousness of God that so that Law together with the Types and Sacrifices might be a Schoolmaster to lead us to Christ. Now in that Ministration of the First Covenant given to Israel when they came out of Egypt there seemed to be a mutual Contract and Stipulation betwixt God and them God enjoin'd perfect universal and continual Obedience of them and they promised and covenanted formally so to do 2. Brethren Pray consider The First Covenant required Perfect Righteousness of Man as the condition of his Justification c. and that not enjoined by the Holy God as a simple act of his Sovereignty as some conclude but as it resulted from his Holiness and the Rectitude of his Nature It being inconsistent with the Justice Holiness or Purity of God's Nature to justifie any Man who is not perfectly righteous or wholly without sin even in Thought Word and Actions 3. That Adam before the Fall had Power to answer this Covenant of perfect righteousness and which he was obliged to do yet had no Surety to engage to God for him 4. Moreover he breaking this Covenant as you have already heard he was utterly undone and all his Off-spring in him and his Credit being lost for ever with God the Lord will not Treat with him any more nor enter into any Terms of Peace without a Surety and that too upon the Foundation of a better Covenant or not at all V. Proposition That there was none in Heaven nor Earth I mean neither Men nor Angels that could make up that Breach which Sin hath made between God and Man And as no Man nor Angel could do it so no Repentance no Tears tho Tears of Bloud no Reformation nor any Sacrifice no not a Thousand Rams nor Ten Thousand Rivers of Oil nor the fruit of the Body I say none of these could atone for the Sin of the Soul or make our Peace with God It is not enough for a Man to say he will sin no more for he hath sinned and stands obliged to God to pay Ten Thousand Talents and yet hath not one Farthing to repay neither will God forgive one Rebel or any Debter the least Mite as a simple act of Mercy but doth require a Full Satisfaction for the whole Debt Moreover Man is both a Debter and a Criminal VI. Proposition That God presenteth himself not as an unreconcilable Enemy for tho he be Just yet he is gracious Mercy and Goodness are a like glorious Attributes or Properties of his Nature as Justice Holiness c. Yet the Display of his Favour Love Mercy and Goodness ought to be considered with respect had to his absolute Sovereignty He was my Brethren No more obliged to magnifie his Mercy in a Surety and Saviour to Mankind than he was to
Hypostatical Union of the two Natures in the Person of Christ we had never been able to have drawn near to God nor have been united mystically to God had not there been such an Hypostatical Union of our Nature to the Divine Nature in Christ's Person for that was the Spring I say and Foundation of our Union 2. Moreover Christ must be God-man because the Covenant of Peace was transacted with Christ not as God simply so considered but as God-man or as Mediator and as so he struck Hands with God Christ-God as one observes could not be under the Law nor represent Man and take his Law-place nor could the Godhead suffer and pay the price of Blood nor receive a Mission and Mandates Christ simply considered as God could not be a Messenger nor be sent nor as God could there be Promises made to him nor any Rewards given him but as Mediator this was done 3. Had Christ not been God-man how could there been two Parties Covenanting with each other about making of our Peace For Christ-God the second Person could not constitute a Party distinct from God considered essentially one I and my Father are one but a Mediator is not a Mediator of one but God is one Therefore the Covenant of Peace was made with Christ as God-man God in our Nature I shall now proceed to shew you what a Mediator signifies and so open the Work of Christ as Mediator 1. A Mediator properly signifies a Midler a middle Man a Reconciler or a Days Man that lays his Hands upon both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that interposeth to make up the Breach or Difference that is between disagreeing Parties Now Jesus Christ is a middle Person and fit every ways to be a Mediator betwixt God and Man he is at an equal distance and equally drawing near to and a like related unto both he being God and Man in one Person he is a meet and a proper Reconciler of God to Man and of Man to God For there is one Mediator between God and Men the Man Christ Jesus and for this cause he is the Mediator of the New Covenant c. For as he is God's Son so also he is our Brother or Kinsman and so the Right of Redemption falls upon him 2. A Mediator must have a legal Call to this Office or be authorized to manage this great Trust as well as be every ways fitly qualified so to do and must be allowed to undertake herein by the Injured Party Now my Brethren Christ was Chosen Called Authorized and Anointed by the Father to be Mediator and willingly as I have shewed you he accepted of this Work and Office He did actually interpose or step in betwixt God and Man and acted and executed the Mediator's Office as a Days-man's part in this Treaty of Peace by the Appointment Call and Authority of God God accepteth him for us to make our Peace I have made my Covenant with my Chosen He was chosen Behold mine Elect Again God saith I have called thee in Righteousness and will hold thy Hand c. God did with him strike Hands with us the Stipulation on our part was made by him I have laid help upon one that is mighty I have exalted one chosen out of the People In Christ we were represented by mutual Agreement in those Covenant Transactions with his Father 3. A Mediator must comply with the just demands of the wronged Party and do that which he requires without which he will never make Peace Jesus Christ therefore must be Man because the shedding of his Blood is absolutely necessary in order to the making of our Peace the just Right of the offended Soveraign of Heaven and Earth must be vindicated and to this End the Son of God took our Nature upon him that he might offer up or Sacrifice that Body to the Justice of God he laid down his Life as the Father gave him Commandment for he is our Peace who hath made both one And that he might reconcile both unto God in one Body by the Cross having slain the Enmity thereby and having made Peace by the Blood of his Cross by him to reconcile all things to himself c. 4. A Mediator must be a Person that hath interest in both Parties and be one whom both Parties may trust being equally affected unto both seeking to do all just right to one and to relieve the offending Party so far as he is capable to do it Now our Lord Jesus Christ hath interest in God being his own Son and one and the same God and being Man he is nearly related unto as God therefore can trust him as his most Faithful Servant and God in Mercy and Infinite Love chose him as our Trustee knowing that he would not could not fail us therefore he committed our Interest and Concernments of our Peace to him we having no other Friend in Heaven nor Earth And this Brethren was before we had any Being or were able to dispose of our Interest or Concernments 5. A Mediator ought to be a Person that is a Well-wisher to Peace or one that loves Peace longs after it there being nothing more acceptable to him than Peace Jesus Christ is called the Prince of Peace not only a peaceable Prince but the Prince of Peace the only Person of Peace or Peace-maker Never did any Person give such clear full and undeniable Proofs and Demonstrations of his being a Well-wisher to Peace or a Lover of Peace as Jesus Christ hath done As I. Witness how freely he offered himself to the Father in our behalf to treat about and yield to the terms of and sign this Blessed Covenant of Peace II. Witness the Glory he was willing to leave in order to his actual accomplishment thereof III. Witness the long Journey he took from Heaven to Earth that he might reconcile God and Man IV. Witness his great Abasement and wonderful Condescention for being in the Forâ— of God he thought it not Robbery to be equal wiâ—â— God not equal by a delegated Power from God for in Essence he is Co-equal Co-essential and Co-eternal with the Father but made himself of 〈◊〉 Reputation and took upon him the Form of a Servant and was made in the likeness of sinful Man his Condescention was free and voluntary oâ— unconstrained unless it was by Love he suffered his Glory for a time to be eclipsed yet he did not lay down the essential Form of God no that was impossible but he assumed the Form of a Servant by taking our Nature into Union with his Divine Nature and all this to make our Peace V. Witness how desirous he was of Peace by considering what in that Body he past through from first to last that he might make Peace 1. Consider his Bloody Agony Divine Wrath touched his Soul he sweat great Drops or congealed Clots of Blood tho it was in a cold
in time this is done absolutely in God's bestowing Grace and the Gifts of the Promise to dead Creatures or to Sinners as Sinners In whom as saith our Worthy Author there is an absolute Impossibility of performing the least entitling Act to the Promise There can be nothing freer than Life to a dead Creature neither doth Life give a Title to Action but it is the Principle of Action III. All the Promises of the Covenant in the Promulgation of it in its Original Nature and as respecting us expresses the Tenour of it as most Free and Absolute Thus it was to Adam to Abraham to David and to us I will be your God and you shall be my People It is not you shall have Peace upon the Condition that you do this or that ye shall be Pardon'd or then be Justified No but quite otherwise But he that worketh not but believeth on him that Justifieth the Vngodly 'T is not by our Obedience or Duties but by the Promises that we partake of the Divine Nature 2 Pet. 1.4 c. All is given absolutely of Free Grace True there are in the Covenant Conditions of Connexion if a Man believes he shall be saved But who gives that Faith Is it not God Pray observe that Jesus Christ hath made our Peace and Faith to receive the Atonement is given as an absolute Promise Is not the Spirit so given And pray doth not God give the Spirit before Faith can be exerted by us Is not Faith the Fruit of the Spirit And doth not the Fruit proceed from the Seed and the Act flow from the Habit Brethren beware of them that Preach Peace to you upon a Conditional Covenant the Condition they speak of is your Repentance Faith Regeneration and Obedience And alas who is able to perform these hard Conditions Besides this is to turn the Covenant of Grace into a Covenant of Works you must work for Justification and Peace if you will have it nay and you shall be no further Justified nor have Peace than you are Sanctified if you believe these Mens Gospel But we say that Peace is made and God hath promised that he will give the Spirit even pour it out upon Sinners he first pours out the Spirit of Grace and then the Sinners believe or look to him whom they pierced and receive the Blessing of Peace or have the Minifestation of it to their Consciences There is no Condition saith Reverend Cotton before Faith but a Condition of Misery a lost Condition These Men render God like Pharaoh's Task-masters who would have their Tale of Brick but find the Israelites no straw They will not have Sinners to have Peace without doing that for it which indeed no Man is able to do But O! let poor lost Souls look up to Christ wait on him attend on his Word cry to him who hath received Gifts for the Rebellious also i. e. the Gift of the Spirit the Gift or rather the Grace of Faith the Gift of Righteousness Will you have a Righteousness wrought out of your own Bowels or by doing or have none at all Will you be saved by Works and not by Grace But to proceed 5. The Absoluteness of the Covenant saith this Author appears as to us in that all the Foederal Intitling Conditions contained in it are found in another i. e. in Christ and not in us neither wrought in us nor by us for whatsoever is wrought in us is of Free Grace My Brethren Doth a Child contribute any thing to its own Formation in the Womb Alas What is in us before we are Born again And of his own Will begat he us c. Object But doth not the Gospel require Faith and Repentance as the Condition of Justification and Eternal Life 1 Answ. I told you but even now there are Conditions of Connexion by way of order and dependance of things one upon another As in Logick saith the same Reverend Divine if a Creature be a Man he is a Rational Creature or if God be the first Cause he is the Creator of all things And in this sence saith he Creation is a Condition of Salvation if a Man be Saved he must be Created So if a Man believe he shall be Saved believing is a Condition of Connexion a State of Grace is thus a Condition to a State of Glory by way of Connexion in the Promise but one is not the Foederal Condition of another but both come in as the Gift of Grace in this sence the Covenant contains all the Conditions of Order and Dependance in the Exhibition and Performance the hearing the Word is the Condition of Faith but hearing is not a Foederal Condition so the giving the Spirit is the Condition of Union to Christ and Faith and Faith the Condition of receiving of Pardon and living in Holiness and the giving of Pardon the Condition of receiving it and Holiness the Condition of seeing God and of having Eternal Happiness but these kind of Conditions are not Foederal Intitling Conditions to the Promise but are contained in the Promise and denote the Connexion and Dependance of one promised Benefit upon another 2. God requires Faith and Repentance of them that shall be saved but 1. Not that the Creature can do either of these of himself but to shew he will work Faith and Repentance in all whom he will save or as he hath ordained the End so he hath also ordained the Means 2. But not that either of these are procuring or Foederal Conditions of the Covenant blessings or of Salvation because all the Graces of the Spirit are contained in the Covenant as part of it therefore neither Faith Repentance Regeneration as the Creatures Part or Work can be Conditions of it These Men call Faith c. such a Condition that the Mercies granted are suspended till we perform the Condition It is therefore saith he no more than an Act of ours True we have a good Bargain as a Man that gives but Twenay Guineas of his own Purchases an Hundred Pounds per Annum Brethren as our Author observes We must distinguish of the Ministry of Reconciliation in respect of the Letter of it and the Spirit of it 1 Cor. 3.6 in the Letter of it or meer external Dispensation it kills because the Sinner looks upon all these Conditions of dependance Foederal Conditions but the Spirit in its Ministry is absolute according to the Original Contract and the fullest Discovery in its highest freedom therefore the Apostle says The Spirit giveth Life The believing Corinthians are said to be the Epistle of Christ written and transcribed from the Original-Covenant Contract Not with Ink but with the Spirit of the Living God Therefore From hence we must distinguish between the Covenant in its Absolute Tenure and the Ministry thereof which is Conditionally dispensed according to the Connexion Order and Dependance of good Things contained in the Promise to a mix'd People The Effects of
the Ministry will either soften or harden it will either work effectually by the Ministry of the Spirit according to the Nature of an Absolute Promise and unto such it becomes a Savour of Life unto Life or else it works only in the Letter and unto such it Kills or is a Savour of Death unto Death or an Aggravation of Death and Condemnation But all its Divine Efficacy is according to the Purpose Will and Good Pleasure of God But having occasionally spoken much before of the Absoluteness of the Covenant I shall say no more but Conclude at this Time SERMON IX Further opening the Nature of the Covenant of Peace that 't is a well-order'd Covenant a Glorious Covenant a Full Covenant a Seasonable Covenant c. ISA. Liv. x. Neither shall the Covenant of my Peace be removed saith the Lord that hath mercy on thee Doct. THAT there is a Covenant of Peace made or agreed on and stands firm in the behalf of all God's Elect. I am my Brethren upon the Third General Head of Discourse which is to open the Nature of the Covenant of Peace 1. I shewed you it is the Covenant of Grace And that as considered in it self 3. 〈◊〉 It is an Absolute Covenant Fourthly To proceed It is a well-order'd Covenant See 2 Sam. 23.5 Yet he hath made with me an Everlasting Covenant ordered in all things and sure c. I. This Covenant is well-ordered in all things in respect of the Revelation and Manifestation of all the Perfections and Glory of the Three Divine Persons in the Godhead 1. The Perfections Work and Glory of God the Father shines forth and is displayed in this Covenant 2. The Perfections Work and Glory of God the Son shines forth and is displayed herein also 3. The Perfections Work and Glory of God the Holy Ghost shines forth and is displayed in it likewise as hath been shewed II. This Covenant is well ordered in all Things respecting the Manifestation or Revelation of the Perfections and Glory of all the Divine Attributes of God and as they also in this Covenant appear to meet together in Sweet Harmony III. This Covenant is well ordered in all things to the utter Overthrowing Defeating and Destroying for ever the Design Devices Works and Kingdom of the Devil For to this End was the Son of God manifested IV. This Covenant is well ordered in all things to magnifie the Sanction and Honour of the Holy Law of God in that rather then the Law shall fall to the Ground or be violated or rendered contemptible in God's Saving lost Sinners the Son of God comes and takes our Nature on him and yields Perfect Obedience to it and to greaten its Glory he died the Cursed Death of the Cross to answer the Just Punishment it doth denounce upon Mankind for the Breach thereof Moreover V. This Covenant is well ordered in all things for our Good both in respect of Grace here and Glory hereafter or in respect of what by it we are delivered from and of those high Priviledges Dignities and of that Unchangeable and Eternal Honour we are raised up unto hereby But because I have lately upon another Text spoken unto these Things largely in two Sermons on the Covenant I shall not add any thing further on this Account Fifthly It is a Glorious Covenant I. It must needs be a Glorious Covenant in respect had to the Time when it was made or entered into between the Father and the Son and this was as you have heard before the World began even in Eternity 2 Tim. 1.9 Tit. 1.2 Hence Jesus Christ 't is said was a Lamb slain before the Foundation of the World Rev. 13.8 and what Pilate and the People of Israel and the Gentiles did to him was whatsoever God's Hand and his Counsel determined before to be done Act. 4.28 Certainly that Covenant that was so early even from Everlasting contrived by the Sublime Wisdom of God and entered into between such Glorious Persons as the Father and the Son must be a most Glorious Covenant and this I say in respect to the Time when and to the Persons who entred into it certainly it must be some great Thing that is contained in this Covenant that was so early and by the Eternal God concluded upon II. It must needs be a Glorious Covenant in regard that there was also a Council held about it in Eternity for it was made as the Result of a Great and Glorious Council Him being delivered by the Determinate Council and Fore-knowledge of God ye have taken and by Wicked Hands ye have Crucified and Slain The Father Son and Holy Spirit then agreed That the Second Person should assume the Nature of Man and die to make our Peace tho 't is true elsewhere it is said The Counsel of Peace was between them both viz. the Father and the Son yet since it is ascribed to God without distinction of Persons and also seeing the Holy Ghost hath his part in this Covenant to act and do in order to the actual and compleat Accomplishment of the whole Transactions agreed on in that Glorious Council I see no reason to exclude the Holy Ghost from being concerned therein Moreover let us consider the great Things Consulted about in that Glorious Council 1. It was how God might be Just or Magnifie his Justice and yet be Gracious and Magnifie his Mercy and Infinite Love and Goodness or how God might preserve his own Honour and yet become our Redeemer 2. How Sin might be punished and the Odious Nature and Infinite Evil that is in it be exposed and yet the guilty Sinner be acquitted III. It is a Glorious Covenant because in it there is a display of God's Highest and most Glorious Wisdom the Gospel contains the Manifestation of God's Hidden Wisdom and the Wisdom of God in a Mystery nay Paul calls it a Glorious Mystery To whom God would make known what is the Riches of the Glory of this Mystery There is much of the Wisdom of God seen in his Works of Creation and Providence yea and there is also great Mysteries hid in those Works of God but the Chiefest and most Glorious Wisdom of God is manifested in the Work and Covenant of Man's Redemption Without Controversie great is the Mystery of Godliness God manifested in the Flesh the Word was made Flesh. This is the Wonderment of the Holy Angels and 't is mervelous indeed how an Infinite Nature should be Personally united to a Finite Nature so as to make but one Person What Wisdom of God is here displayed O who can search out the depth of this Mystery IV. It must needs be a Glorious Covenant in respect of that display of God's Glorious Love therein God so loved the World that no Created Beings can conceive of it neither Men nor Angels And so I might speak of the Glory of his Justice Power Holiness c. which amazingly shine forth herein
the fate things of thy House and thou shalt make them drink of Rivers of thy Pleasure for with thee is the Fountain of Life God made the Soul for himself it is fitted for him therefore Creatures cannot satisfie it God alone is the Adequate Object to it 't is Spiritual and its Constitution is such if it injoy not God 't is restless disquieted and like Noah's Dove it finds no resting place till it returns to the true Ark Return to thy Rest O my Soul saith David take up thy dwelling in God trust in him 8. God is a Delicious Good a Soul-ravishing Good he is an eternal Spring of Joy and Delight and in this Covenant he displays his transcendent Glory and Perfections to his Creatures who by the Spirit discern the Heavenly Beauty and are made Partakers of the Divine Nature which so indears them to the Divine Being that they are at times transported with Joy his Glory shining in them there is nothing requisite to intire Blessedness but it is in God which Goodness powerfully alures and ingage the Affections of every true Believer who is in the exercise of Faith and Love so that they at some Seasons are filled with unspeakable Comfort 9. God it appears from hence is a Superlative Good he is far better than any thing we can conceive of he is Man's only summum bonum Who would weigh a Feather against a Mountain 10. God is a Communicative Good this Crowns all Why did he enter into a Covenant of Peace and provide such a Mediator but to let out as through a Conduit Pipe his Infinite Goodness to us Herein we see how his Heart wrought from Eternity it is an opening and an unfolding of his Bowels which lay secretly yearning in him this brings Life and Immortality to light in the Revelation thereof here is an immense Flood of Bounty and rich Goodness flowing down to Mankind which shews the Excellency and Amiableness of his Nature most honourable to himself and a perfect Pattern of Goodness unto Men that so we may Adore and Worship him with Love and Delight Lastly God is an Eternal Good all Earthly Good will fail it lasteth but for a moment but God and his Goodness indures for ever Why boasteth thou thy self in mischief O mighty Man The Goodness of God endureth continually His Love Mercy and Goodness to his People is not fading and inconstant but everlasting and unchangable the Love of God will eternally be running and flowing forth so that our Joy Peace and Satisfaction will never end our Portion wasteth not it will never be spent God is an Eternal Reward II. As Divine Goodness is that Man 's who hath God to be his God so is Divine Strength his also to support uphold and strengthen all that are his People My Flesh and my Heart faileth but God is the Strength of my Heart and my Portion for ever When God becomes our God he is our Shield and our exceeding great Reward our Rest our Fortress our High Tower c. when God made that Promise to Abraham it is as if he should say I and all my Attributes are thine for thy Use and Benefit my Power is thine my Arm is thine Fear not Abraham I am God All-sufficient and I will from thence communicate all things to thee that thou needest thou shalt have Me my Goodness my Power and my Love for thy Portion Jehovah is my Strength and my Song he also is become my Salvation III. Gods Mercies is theirs also he is not only a God of Mercy but a Believer that has God to be his God may say with David of God's Mercy my Mercy The God of my Mercy shall prevent me the Mercy of God is ours to spare and pity us that is we have interest in the Mercy of God however great or good and lasting it is it is ours his Mercy shall be let out to us flow down to us And O! what a Sweet Blessing is this IV. Moreover Divine Wisdom is ours if God be our God to conduct lead counsel and guide us and to order and dispose of all things for our good V. Also the Riches and glorious Bounty of God is our Wealth if we have the Person or are Married to the Person we have the Portion a Believer hath interest in all the Riches of God's Grace and Glory VI. The Care and Faithfulness of God is ours to preserve and keep us to whom should Faithfulness be manifested but to such that are in Covenant and to whom all Promises are made if God be our God his Faithfulness will preserve us Who should a Father care for but for his own dear Children as well as love and pity them Casting all your Care upon him for he Cares for you VII His Love is ours who is the God of Love if he is our God that is we are the Objects of his most choice Affections his Love is ours to delight and comfort us Hence he is said to delight in his People and to rejoyce over them as a young Man rejoyceth over his Bride VIII His Justice is ours to acquit us to discharge us and to plead for us as well as his Mercy and to pronounce us Righteous in his Son and for ever pardoned He is Just and Righteous to forgive IX And his Vnchangableness also will prevent us from being consumed that 's our Security O see what a Blessing and high Priviledge it is to have God to be our God in Covenant When Jehoshaphat had made a Covenant with Ahab see how he expresseth himself i. e. There is a League between us therefore my Horses are thy Horses and my People are thy People And so it is between God and us his Strength is our Strength and his Armies our Armies we have interest in all God has there is an offensive and defensive Leauge between God and us his Angels are all ready to engage in our just Cause and fight for us and against our Enemies If we implore God's Aid will he think you break his Covenant God forbid Moreover his Special Providence is ours if he be our God I will guide thee by mine Eye Hast thou not made an Hedge about him and about all he hath Job 1.10 Thirdly There is one thing more that ought to be minded that is in this Covenant all the Holy Attributes are united together as a mighty Army on our side in Christ they all sweetly harmonize Mercy and Truth are met together Righteousness and Peace have kissed each other But having spoken to this already I shall add no more to it now See Dr. Bates ' s Harmony of the Divine Attributes Fourthly He that hath God to be his God in this Covenant hath him to be his God for ever he shall never lose God any more every Believer hath an everlasting Interest in and a Title to the ever Blessed God
have not only Crucified the Flesh or are become dead to Sin but have Crucified the World also But God forbid that I should Glory save in the Cross of our Lord Jesus Christ by whom the World is Crucified unto me and I unto the World The World careth not for them and they care not for the World they are dead to the Honours Pleasures and Riches of the World Moses contemned all the Glory of Pharaoh's Court yea all the Pleasures of Sin and Riches of Egypt and so do all God's sincere People contemn this World If any Man love the World the love of the Father is not in him 3. They that are God's peculiar People are become dead to the Law to that cruel Husband and to all their own Righteousness accounting it but Dung or a dead Carkase or Dogs-meat in comparison of Christ Ye also are become dead to the Law by the Body of Christ c. The Union with that Husband is dissolved they seek not Life and Justification by the Law or are not in love with Self-Righteousness but dead to it whilst others make an Idol of it and trust in it 4. They have renounced themselves also and confess they are not their own but that their Souls their Bodies their Substance their Graces their Gifts their Time their Strength their Lips and their Lives are all the Lord's and for him for as all that God hath which is communicable is theirs or freely imparted to them and for them so all they are and have they account it is the Lord's they being but only Stewards of all they have and do possess Shall such think that they are the Lord's who live to themselves seek themselves or only bring forth Fruit like empty Vines to themselves No they that are the Lord's People esteem all they have to be his and for his Service and are willing to render it up to him when he calls for it Nay they have given God their Hearts not their Lips only or their Tongues nor their Ears nor their Substance but their Hearts also My Son give me thy Heart God complains of some that drew near to him with their Lips and sate before him as his People sate and with their Tongues shewed much kindness but saith he their Hearts went after their Covetousness after the World these God's Soul abhors and he will not own them to be his People Some give their Hearts to Pleasures to strange Women and to Vanity and to meer Folly and others give their Hearts to Riches but God's Covenant-People give their Hearts to him not a part of the Heart but their whole Heart they love the Lord their God with all their Hearts with all their Souls and with all their Strength Others have their Hearts divided between God and the World between God and their Lusts but such that love not God with their whole Heart hate him for the lesser Love is accounted Hatred in Scripture II. They that are God's peculiar Covenant-People are Begotten and Born of God for they this way as you heard become his Children there are none my Brethren that are the Lord's People by Adoption but they are his also by Regeneration they have his Image formed in them they are like to their Father in Holiness Heavenliness in Humility Mercy Meekness Love Goodness Charity c. they partake of the Divine Nature every one resembles the Son or Daughter of a King Then said he unto Zeba and Zalmunna What manner of Men were they whom ye slew at Tabor And they answered As thou art so were they each one resembled the Children of a King They are nobly descended they have sublime Spirits Holy Hearts Desires Aims and Ends in all they do they are not meer Dunghil-Rakers like the Men of the World but far excel all others The Righteous is more excellent than his Neighbour he has an excellent Spirit Life and Principles in him III. They that are God's Covenant-People Trust in him as their God as well as Love him as their God all People trust in their God tho it be a God of Gold or Silver a Worldly Man's strong Confidence is his Wealth he makes Gold his Hope So they that have God to be their God trust in him depend upon him They that know thy Name will put their Trust in thee They trust in the True and Living God God is their Hope their Confidence they rely upon his Power his Mercy his Love his Faithfulness his Covenant and on his Blessed Promises and this at all times in Afflictions Desertion Temptations c. and when called to any hard Service in Prosperity and in Adversity in times of Want and Necessities and in Times of Fulness in Life and also at the Hour of Death This tends my Brethren to the Glory of God and by this they shew what a value and esteem they put upon God How often does David say he trusted in the Lord and because God was his God O my God I trust in thee Job says Tho he slay me yet will I trust in him Tho they see not feel not or have no sensible Comfort or Relief yet can and will trust in God tho God hides his Face or they walk in Darkness and have no Light IV. God's peculiar People highly love value and prize the Lord Jesus Christ They can say with David Whom have I in Heaven but thee Neither is there any on Earth that I desire besides thee They have tasted how good the Lord is and beholding his Beauty can say He is the chiefest among Ten Thousand they live upon Christ fetch all their Comfort and Hope of Salvation from him and rejoyce in him alone Serving God in Spirit and have no Confidence in the Flesh. Moreover when they have done all things that Christ hath commanded they look upon themselves Unprofitable Servants they live in him to him and by him their living in him shews Christ is their Life their living to him shews Christ is their ultimate End their living by him shews Christ is their Strength they receive the Spirit and so live in the Spirit and walk in the Spirit they bring up the bottom of their Lives to the top of their Light they do not only know what is to be done but do what they know the Darkness of Carnal Professors will be the blackest because their Light seemed to be the clearest but these are better inwardly in substance than outwardly in appearance in a word they are as much in love with the Imployment of Holiness as with the Injoyment of Happiness or to be Holy here as well as Happy hereafter or to live to God on Earth as well as with him in Heaven V. God's Covenant-People ascribe all the Glory to him and take all the Shame to themselves Both Riches and Honour come of thee the Power the Glory and the Victory is thine and of thine own have I
so Good yea so Precious so Sweet in his Love and Favour that I am not able to express it as if he should say Therefore pray taste your selves and then by experience you will find it to be as I say Solomon also found by experience this was the best Trade Wisdom is better than Gold and to get Vnderstanding rather to be chosen than Silver Yea better than Rubies all things that may be desired are not to be compared to it Solomon had the experience of all other Things he had Riches in abundance Honours beyond all Men on Earth and Pleasures of all sorts and such Wisdom also which no meer Man ever attained to yet he cries out Vanity of Vanity all things are Vanity Doubtless God might let him try the Nature of all Worldly good or whatsoever the Heart of Man could desire that by him all Men might know even by his Experience the emptiness and vanity of them no Man ever decry'd the Vanity of all things under the Sun more than he did And in the close of all by that experience he had how doth he commend Spiritual Things or the Merchandise of Wisdom i e. the Love and Favour of God in Christ or our Lord Jesus Christ himself whom he sets forth under the Name of Wisdom Moreover Moses chose rather to Trade in these rich and rare Commodities than in all the Treasures and Glories of Egypt or of Pharaoh's Court nay he esteemed the Reproaches of Christ greater Riches or much better than all the Riches and Treasures of Egypt or all the Pleasures of Sin for a Season Also you may take Paul's Experiences on this account What says he But what things were Gain to me those things I counted Loss for Christ yea doubtless I account all things but loss for the excellency of the Knowledge of Jesus Christ my Lord for whom I have suffered the loss of all things and do count them but Dung that I may win Christ. In his Judgment all things in comparison of Christ were but as Dung or Dogs-meat O! that every Soul that hears me this Day would but endeavour to play such a Game as Paul did or get such Experiences as he had 5. By this Trade also the Soul is inriched with all the Promises of God precious Promises exceeding great and precious Promises Whereby are given unto us exceeding great and precious Promises Whereby that is through the Knowledge of God in Christ That by these ye may be Partakers of the Divine Nature Those Promises by which we partake of the Nature or Image of God must needs greatly inrich the Soul it is by and through them we attain to an Impress of the Divine Nature or Divine Qualities and Dispositions as Knowledge Righteousness Mercy Goodness Holiness c. They are full Promises suitable Promises suited to every Condition and seasonable Promises and also sure and certain Promises 6. Because this Trade inriches both the Soul and Body too they that drive this Trade in a right manner shall have their vile Body changed and made in likeness to Christ's Glorious Body and be Crowned with Glory for evermore 7. This Trade through Faith in Jesus Christ gives the Soul full Satisfaction it fills it with Joy and Comfort for as hereby we come to have a likeness to God so also to have Communion with God and Jesus Christ it is therefore a most sweet and honourable Calling it makes us happy while we live and happy at Death also Thus in respect of the Subject these Merchandises do inrich it appears it is the best Trade in all the Earth Secondly This will further appear by considering of the Nature of the things about which the Soul Spiritually Trades I. They are Things of great Worth Riches or of an Inestimable Value This appears 1. In respect of the great Price by which they were bought which was the Blood of Jesus Christ they cost an Infinite Sum of rich Treasure 1 Pet. 1.18 19. Who would not highly account of Things bought with such a Price and part with all things for them as Paul did The Merchant-Man sold all he had and bought the Pearl of great Price The Redemption of the Soul is precious c. That which is most costly is commonly most preferred My Brethren Jesus Christ did not over-buy them he never repented that he laid down so great a Price to purchase them for us O costly Ware saith one O dear bought Goods For which the Pearl of great Price went Will you not value those things highly which the Son of God bought with his own Heart's Blood 2. They are Heavenly Things Heavenly Riches What are the Nature of all Earthly Things to Heavenly Things Alas God gives the Things of this World to his Enemies to such that hate him What said Luther of all the Turkish Empire It was but a Crust that God casts to a Dog Brethren we shall never fully know the Worth and Nature of Heavenly Things till we come to Heaven 3. They are Incorruptible Things and Things that Thieves can't steal and Things that corrupt not perish not they are not the worse for keeping their Nature changes not all other things perish in the using and as our Lord shews Moth and Rust corrupteth them But God is unchangable and Christ is the same Yesterday to Day and for ever The Word of God is incorruptible which liveth and abideth for ever 4. They are Vnsearchable Riches no finding out perfectly either the Quality or Quantity of this vast Mine of rich Treasure To me who am less than the least of all Saints is this Grace given That I should Preach among the Gentiles the Vnsearchable Riches of Christ What are the Spanish Gold Mines or the Riches of Mexico or Potosi to Christ's Riches Mines of Gold may be exhausted or such that have those Mines may be poor as the Spaniard is Brethren Millions of Millions live upon Christ yet his Treasure is full the Riches of Christ are permanent abiding Riches With me are durable Riches and Righteousness 5. The Riches procured by this Covenant in this Trade are not only Soul-satisfying but also Soul-fatening Riches Eat that which is good and let your Soul delight it self in fatness These were those Riches that satisfied Divine Justice and appeased Divine Wrath and that quiets a guilty and wounded Conscience they fill the Soul faten the Soul They shall be abundantly satisfied with the fatness of thy House and thou shalt make them drink of the Rivers of thy Pleasures They shall be fat and flourishing c. 6. They are certain Riches the Riches of this World are called Vncertain Riches they make themselves Wings and fly away Besides they will not avail in the Day of Wrath they will stand in no stead then nor any ways profit the Wretched Sinner at Death nor in the Judgment Day But Godliness is profitable for all things