Jesus Christ the Great Wonder Discovered, Sermon

Jesus Christ the Great Wonder Discovered · Sermon

p. 1Iſaiah Chap. 9. part of the 6. ver.

And his name ſhall be called Wonderful, &c.

OF all the Prophets, this Prophet Iſaiah is the moſt Evangelical: what Paul was among the Apoſtles in the New Teſtament, that is Iſaiah among the Prophets in the Old: as the One had the higheſt Revelation, the Other had the cleareſt Viſion; of which you read Iſaiah 6. and is expreſly ſaid to be of Chriſt in his glory, John 12. 41. ſpeaking more diſtinctly of Chriſt in his birth, natures, life, ſufferings, death, his kingdom and glorious adminiſtrations in the world, then the reſt of the Prophets, **Qui Iſaiam legerit, verſari ſe putet in Evangelio. Hier.ſo that he is oftener quoted in the New Teſtament, then all the reſt of the Prophets.

In the beginning of this Chapter, he ſpeaks pure Goſpel: having in the preceding Chapters been foretelling and threatning a gloomy night of Captivity and deſolation coming upon Iudah and Ieruſalem, as you read Chap. 7. 17, 18. and Chap. 8. 7, 8. in this Chapter to keep their heads above water, that they might not ſink under the fear or feeling of thoſe heavy afflictions, doth preſent to their thoughts the near approach of the Meſsiah, and that glorious reſtitution, ſalvation and deliverance which come along with him, upon the world; that they might p. 2be able to look through the darkneſs of the night, to the beauty and glory of that day that was erſt-while to ſhine forth upon the Earth: And this day is repreſented by the day of their deliverance from the Babyloniſh Captivity, as the ſhadow of it, in the beginning of this Chapter, that their joy might be the more enlarged, and this deliverance more welcome, when they ſhould receive it, not alone as a temporal deliverance, but as a type and pledge of that ſpiritual ſalvation which the Lord Jeſus was to adminiſter at his coming.

This day of Chriſt is preſented by the Prophet, as approaching, in this Chapter, with theſe ſeveral goodly attendants.

Light.

Ioy.

Victory.

1. Firſt is Light: as in ver. 2. The people that walked in darkneſs, have ſeen a great light: All light, hath its pleaſure; the loweſt light, that which is ſenſible and viſible, is pleaſant, Eccleſ. 11. 7. but the higher the light is, the more ſutable to man, and ſo the more pleaſant: This light that ſhines from Chriſt, is intellectual, ſpiritual, breaking out from the higheſt ſphear, and the firſt fountain of light.

2. Second is Ioy: as in ver. 3. They joy before thee; Which is expreſt by two of the higheſt joys in nature; the one is of harveſt, when the Husbandman reaps the fruit of his long toyl and travels: The other is, of dividing the ſpoils; when after the enemy is routed, the battle won, the danger and difficulty of the ſervice over, the Soldiour makes his triumph, and divides the ſpoil.

p. 33. Third is Victory: which you read in ver. 4. which is deſcribed in the

Parts of it.

Manner of it.

Author of it.

1. The ſeveral parts of it, ver. 4. Thou haſt broken the yoke of his burthen, and the ſtaffe of his ſhoulder, the rod of his oppreſſor.

Firſt, The yoke of his burthen, or burthenſom yoke, which is the Law, which Chriſt hath broken off from the necks of Saints.

Second is, The ſtaffe of his ſhoulder, which is the tyranny and guilt of ſin, wherewith the Conſcience is afflicted, and beaten, and the ſpirit in man enſlaved.

Third is, The rod, or the **foreignScepter of his oppreſſor, which is the dominion and reign of the devil.

2. Next we have the manner of it, expreſſed by a two-fold parallel: Firſt is, that Victory of Gideon over the Midianites: As in the day of Midian, ver. 4. recorded Judg. 7. and an eminent type of this: Firſt, in the Conquerour Gideon **foreign a Exſcidit., which ſignifies one that doth cut off, or deſtroy; as he did, cut off the enemies of Iſrael, and bring in their deliverance; ſo doth Jeſus Chriſt for his people.

Secondly, in the perſon Conquered, the Midianites; **foreign Cauſam egi….Midian ſignifies Contention, or pleading in Judgement againſt another: This Midian CHRIST doth overthrow and ſilence: whatever Sin, the Law, Satan, or Conſcience could plead againſt us; Chriſt hath put to ſilence, and overcome, as the Apoſtle aſſerts by a word very p. 4ſignificant to this purpoſe, Rom. 8. 33. Who ſhall lay any thing to the charge of Gods Elect, foreign, or who ſhall call them into judgement?

Thirdly, in the aſſiſtance he uſed in the Conqueſt; which was from Abiezer, ſignifying the help of my father: Judg. 6. 34.Judg 6:34ſo Chriſt prevailed in the power and aſsiſtance of his Father.

Fourthly, in the paucity of his men, whereby he conquered; his Army of thirty two thouſand, being reduced to three hundred: none of thoſe that were fearfull, or bowed down upon their knees to drink, engaging with him in the battle: So fares it with Jeſus Chriſt in thoſe ſpiritual battles he is fighting in the world: ſome deſponding by carnal fear, others bowed down by earthly engagements, and intereſts, do baſely fall off, going back to ſelf, and the world.

But laſtly, and eſpecially in the ſtrangeneſs of it: Gideon prevailed not by might nor ſtrength; not by wonted policy, or warlike ſtratagems, but by Lamps and Pitchers, and the ſound of Trumpets: So our Lord Ieſus by Lamps and Pitchers, by the light of Truth in Earthen veſſels, and by the ſounding of the Goſpel, doth deſtroy the powers of darkneſs, the Kingdom of Sathan, confounds and ſcatters all the enemies of our ſalvation.

This is the firſt Parallel.

Next, it is paralleld with other ordinary battles and victories, ver. 5. Every battle of the Warriour is with confuſed noiſe, and with garments rolled in blood, but this ſhall be (or as we may better read it) and it is, or will be with burning foreignthe fuel of fire.

So in Chriſts ſpiritual battles, you have all theſe Concomitants: p. 5here is a confuſed noiſe, when he comes and ſets up his ſtandard within us, and is ſubduing us to himſelf; how do carnal reaſon, the wiſdom and luſts of the fleſh, make a noiſe within us, contradicting and oppoſing Chriſt in his word, works, and wayes within us: Two irreconcileable parties claſhing and fighting againſt each other, do bring forth this confuſed noiſe, and tumult in the ſoul.

And in other victories we may ſee garments rolled in blood; ſo neither is this ſpiritual victory without blood; Chriſt overcame by his blood; ſo do Saints overcome, by the blood of the Lamb: and their garments are made white, being dipped and rolled in this blood.Rev. 7. 14.Rev 7:14

Laſtly, other victories are attended with burnings; firing of Gates, Houſes, Cities, and other fuel of fire: So this ſpiritual battle and victory is not without fire: the fire of the Spirit is burning within us, whatever is fleſhly and carnal; whatever is hay and ſtubble, is the fuel of this fire: and the day of the Lord, when he comes to conquer, will conſume and devour it.

Thus we have ſeen this Victory in the manner of it.

3. Laſtly, it is ſet forth in the Author of it: who is now the warriour that fights theſe battles, the Conqueror that ſubdues theſe enemies: here are great Victories atchieved, brave exploits acted, ſtrong and puiſſant adverſaries broken: do you not long to ſee the perſon brought forth in view, whoſe atchievements ye have heard the high reports of, and before you ſee him, are ſpeaking within your ſelves, as they in the Goſpel, What manner of man is this! Lo, the verſe I have read preſents him to you: It is no other then a Child▪ For unto us a Child is born, and unto us a Son is given, &c. The Child is the p. 6ſame which was ſpoken of Chap. 7. 14. that was to be born of a Virgin, and whoſe name is called Immanuel: The ſame with that child born of the Propheteſs, called Maher-Shalal-haſh baz, not Hezekiah, as the Jews would fain underſtand the Text, but our Lord Jeſus himſelf: who is preſented in this 6. verſe under ſuch a deſcription as cannot agree to any creature.

1. He is deſcribed in his twofold nature, a child born, a ſon given: the child of the Virgin in reſpect of his humanity, the Son of God in reſpect of his Divinity.

2. In his Dedication to his people in both natures; he is a child born to us, a ſon given to us.

3. In the ſoveraign power and authority wherewith he is inveſted; The government ſhall be upon his ſhoulder.

4. In the names wherewith he is ſtyled, which are theſe five: Firſt is Wonderful: The ſecond Counſellor: The third the Mighty God: The fourth the Everlaſting Father, or the Father of Eternity: The laſt the Prince of Peace.

Bernard applies theſe names thus, **Admirabilis nativitate, Conſiliarius praedicatione, fortis Deus in operatione, Pater ſeculi in reſurrectione, Princeps pacis in perpe…uâ beatitudine. Ber. Serm. 10.Wonderful, in his birth: Counſellor in his Doctrine: The Mighty God in his working: Father of Eternity in his reſurrection: Prince of Peace in our eternal happineſs. Others conceive theſe names relate to the ſeveral parts of mans ſalvation: Firſt, Wonderful, in the new birth, ſo ſtrangely changing the courſe of corrupt nature. Secondly, Counſellor, in making man wiſe in his choiſe, and to diſcern of things that differ. Thirdly, A ſtrong God, in throwing down the ſtrong holds of ſin. Fourthly, Father of Eternity, by infuſing an Everlaſting life. Laſtly, Prince of Peace, in reconciling us to the Father, and quieting and ſatisfying the ſoul of man.

There is nothing in the verſe but what is of ſingular p. 7concernment; every word hath its diſtinct Emphaſis: each of theſe names hath a treaſure of truth within it: but I have ſingled out the firſt of the names by which he is ſet forth, to ſpend my preſent ſtrength and time upon, viz. his name Wonderful: And that which invited my thoughts to this ſubject in this place, was, becauſe Chriſt hath made himſelf eminently known by this name in our dayes, and we are caſt upon thoſe Ages of the world wherein he will yet further merit and magnifie it.

Wonderful. The word is foreign derived from foreign whichVid. Avenar. Lex. ſignifies, to be vailed or hidden from the eyes and underſtanding of men; becauſe things wonderful are things that lie hid, whoſe depth cannot be ſounded, nor cauſe diſcovered: This name applied to Chriſt, ſignifies, as A Lapide ſpeaks, Rerum mirabilium the ſauros inaeſtimabiles in Chriſto eſſe abſconditos, that the ineſtimable treaſures of wonderful things are hidden in Jeſus Chriſt.

Simmachus tranſlates the word foreign, which ſignifies a Paradox, or Paradoxnes it ſelf: and indeed he is not ſo much admirable as admirability: Among all thoſe pompous titles which the Princes of the earth have aſſumed, none ever have aſſumed this, it being reſerved as peculiar to Jeſus Chriſt: Some conceive that the Prophet here alludes to the Angel that converſed with Manoah, Judg. 13. 18. who being asked his name, replied, his name was Peli, or Wonderful. And Jacob asked the Angel his name he contended with, Gen. 32. He anſwers, Wherefore doſt thou ask my name? In denying to tell him it, he doth in a manner confeſs it, that it is wonderful. Moſes asked the ſame thing of God, to know his Name; He anſwers him, I am that I am; As if heExod. 3. 13.Exod 3:13 ſhould ſay, no name can fully expreſs me; but what I am that I am; His Eſſence is ſo wonderful, that no name, p. 8unleſs it be the name Wonderful, can well agree to him. The firſt uſe of names was to deſcribe the nature of things; but the nature of God being every way incomprehenſible, it cannot be poſſibly confined within the limit of any name; or if it could, yet that name neither man, nor Angels could comprehend; and therefore the Jews eſteemed the name Jehovah foreign, an unſpeakable name: Divines ſay that no definition can be given of God, becauſe his Being is tranſcendent; infinitely differing from all things viſible or conceiveable; And therefore in the moſt comprehenſive definition, ſemper maneret aliquid extra, ſomething which it could not poſſibly reach; And ſo we may ſay alſo, that no name can poſitively and fully expreſs the tranſcendent excellency of his Being, but it muſt needs fall infinitely ſhort of comprehending him.

So that one of the Ancients ſpeaking of God, ſaith, That he is both foreign; without name, and yet of many names, becauſe by whatever name we call any excellency or good in the creature, it may eminently be praedicated of him; for he is both foreign, all things that the Creature is, and yet nothing that the Creature is; all things may be both affirmed and denied of him; for ſeeing he is infinitely above all that excellency that is in the creature, therefore as much above every name whereby that excellency is called:

As when he is called life, light, beauty, ſweetneſs, yet he is none of theſe things as they are in the creature, or apprehended by us, but in ſuch a tranſcendent way as is unconceiveable to all created underſtanding. He is foreign, as one elegantly ſpeaks.

Some names attributed to God ſpeak him forth in his abſolute Eſſence and Being, as Jehovah, El-ſhaddai;

p. 9Others in his eſſential properties, as Almighty, Juſt, Vid. Zanch. de naturâ dei lib. 1. cap. 4.True, God.

Others in his relation to his creatures, as Lord, King, &c.

Others in thoſe effects that he brings forth upon them; as when he puts forth his Eſſence in a way of illumination we call him light, of quickning we call him life, of ſupporting we call him a rock; of defence, we call him a refuge, or high Tower: though theſe operations of God deſcend upon us, yet his Eſſence (as one ſpeaks) abides inviſible; God in favor to us, and condeſcent to our underſtanding, expreſſeth himſelf by theſe names, that we might be able a little to apprehend him.

But there is no name that doth ſo fully expreſs him in the incomprehenſibleneſs, and infiniteneſs of his Being as the name Wonderful. In his other names we conceive of him under ſome finite notion; but this name Wonderful ſpeaks him forth as one that ſurpaſſeth all the knowledge of the creature, the flight of mans higheſt thoughts: for that which is within the compaſs of his reaſon, that he never wonders at; but when he meets with ſome thing that tranſcends his reach, that ſwallows up his underſtanding, that he calls Wonderful, and ſtands amazed at; therefore the Schoolmen ſay, that the proper object of admiration is res incognita, a thing unknown and undiſcerned; and therefore God cannot properly be ſaid to wonder, to whom nothing lies hid.

Divines diſtinguiſh between Mirandum & Miraculum. That is wonderful which is unuſual or unknown, proceeding from ſome unwonted or und ſcovered cauſe in Nature: That is a miracle which is above Nature, tranſcends the utmoſt power and compaſs of Nature, in which we ſee the Godhead putting forth it ſelf in its abſtracted and immediate vigor. Now both theſe may be ſeen eminently, p. 10in Jeſus Chriſt; here are wonders, here are miracles, here are myſteries, and all the deep things of God are treaſured up in him, and ſhine forth from him upon the world.

Before we look upon him directly in this name of his, and the reaſons of it, we ſhall preſent him under ſome of thoſe types and ſhadows, whereby he was repreſented before his actual coming into the world.

We find him typed forth by wonderful perſons, and wonderful things under the Law, and yet himſelf more wonderful then all.

For Perſons.

1. Adam, a wonderful perſon, formed by the immediate hand of God without the concurrence of thoſe natural cauſes by which men are ordinarily brought forth; ſo was Jeſus Chriſt.

Adam had all knowledge, both of God, and the creature by immediate illumination, and infuſion; ſo had Jeſus Chriſt.

Adam had mankind in his loyns, a world within him ſo had Jeſus Chriſt.

Adam had an univerſal Lordſhip and ſuperintendency over the whole Creation; ſo had Jeſus Chriſt.

So alſo Noah, a wonderful perſon; a man that lived in two worlds, was the term or period of the Old world, as it is called 2 Pet. 2. 5. and was the beginning and foundation of the New world after the Flood, which was repaired and built up again by him, as you read, Gen. 9. Even ſo Jeſus Chriſt lived firſt in the old natural ſtate of man, being under the Law; as the old man, or Adam is, and was the end or period of that; and then raiſed up p. 11and founded the new ſpiritual world, making the old ſtate of things to paſs away upon his Croſs, and bringing all things into a new ſtate at his Reſurrection.

The next wonderful man we ſhall ſpeak of, is Melchiſedek, whom the Apoſtle gives a ſtrange deſcription of, Heb. 7. Without father, without mother, without beginning, or end of days, and abiding a Prieſt continually. Some conceived him to be Sem the ſon of Noah, as the Samaritans, Vid. Cunaeum lib. 2. cap. 3. expreſsè.and Hebrews: Others an Angel, as Origen. Others the Holy Ghoſt, or a certain divine power of God greater then Chriſt, as the Melchiſedecians. Others Chriſt himſelf appearing in humane form, as Cunaeus, and others. And ſome conceive him one of the Kings of Canaan, as A Lapide, whom you may read upon the place: who ever he was, he was a wonderful perſon: Said to be without father or mother; meant, either becauſe his Genealogy is not ſpoken of; foreign: or in reference to his Prieſthood, not deſcending upon him by Father, Mother, or any natural ſucceſſion, as it did upon the Levitical Prieſts, which is the more probable.

Said alſo to be without beginning or end of days. viz. as a Prieſt, his Prieſthood not being after the Order of Aaron, which was to expire, but veſted in him upon ſuch an account as was eminently to be held up, eſtabliſhed, and perpetuated in the Prieſthood of Jeſus Chriſt.

And to this man Abraham, and the Levitical Prieſthood in his loyns that was to receive Tithes, pays Tithes of all. A wonderful perſon indeed; and yet in all this but a ſhadow of him that is far more wonderful; Jeſus Chriſt: who is indeed without Father and mother, without beginning and end of days, and abideth a Prieſt for ever: to whom we all ſpiritually are to pay tithes, by acknowledging that we hold all of him, and by reſigning all back again unto him.

p. 12Another wonderful man was Iſaac, iſſuing out of the dry, and as it were, dead bodies of Abraham and Sarah; when the vigor and vertue of nature was even expired; that Sarah laughed at the Promiſe, ſaying, How can this be?

So Jeſus Chriſt ſprings as a root out of a dry ground, as the Prophet ſpeaks, Iſai. 53. 2. When his Glory and Kingdom riſeth in the world, it is uſually out of cauſes that ſeem barren and improbable; and when he riſeth, and grows up within us, it is out of a dry and barren ſpirit, making the Wilderneſs to bud and bloſſom as the Roſe, Iſai. 35. 1.

And Iſaac one in whom all Nations were to be bleſſed; which is only true of Jeſus Chriſt, in whom we are bleſſed with all bleſsings in heavenly things.

And ſo Joſeph, another perſon to be wondered at, filled with heavenly wiſdom to interpret ſecrets, and declare the hidden things of darkneſs, and therefore was called Zaphnath Paaneah, Gen. 41. 45. But Chriſt in this reſpect more wonderful, declaring the deep Counſels of God, and opening the Treaſuries of the higheſt wiſdom to the world.

Again, a wonderful perſon, ſaving all Egypt alive in the midſt of famine; and his father and brethren from death by that proviſion which he ſtored up, and diſpenſed to them; ſo Jeſus Chriſt hath all heavenly proviſions ſtored up in himſelf, whereby he doth feed and nouriſh the ſouls of men in the midſt of that ſpiritual famine that ſin hath brought upon them.

And yet again wonderful; to whom his Brethrens ſheafes, and the Sun, Moon, and eleven Stars did obeiſance, Gen. 37. 7, 9.Gen 37:7Gen 37:9in a Dream or Viſion: So all power in Heaven and Earth is in the hand of Chriſt; and to him every knee ſhall bow.

p. 13To mention but one perſon more of many: Sampſon aJudg. 14, 16.Judg 14:16 wonderful man; who ſlew a Lion with his hand, and tare him in pieces like a Kid: So doth Jeſus Chriſt ſlay and conquer Satan, break his power and kingdom in pieces.

Again, Sampſon with the jawbone of an Aſs, a ſimple creature, ſlew above a thouſand men: So Chriſt by the Word of his mouth, which the world accounts fooliſhneſs, ſlays the wicked with a deſtructive, and his people with a wholſom and ſaving ſlaughter.

Again, Sampſon took the gates of the City Gaza; and carries them away with the bars and poſts thereof: So our Lord Jeſus carries away the gates and bars of death and ſin. And ſo the withs, and green cords wherewith he was bound, he brake them in pieces like Tow: Even ſo Jeſus Chriſt breaks aſunder thoſe bands of the Law, and ſin that were upon him; delivered himſelf from them, and his people by his preſence in them. We might inſtance in Moſes, Ioſhua, David, and many others, of whom ſuch wonderful things are reported: but time would fail.

Thus much for the wonderful perſons.

We ſhall next ſet before you ſome Wonderful things, that have been from the beginning of the world, which were all as ſhadows to repreſent, and harbingers to uſher in this perſon in the Text, whoſe name is Wonderful, into the world. To ſpeak briefly,

Firſt, the Tree of life in Paradiſe, a ſtrange thing, that the man that eat thereof ſhould live for ever: This tree of life is Jeſus Chriſt.

And ſo Jacobs Ladder, though ſeen but in a viſion, yet was wonderful to Iacob, whoſe bottom was upon the p. 14Earth, and the top reached Heaven: Jeſus Chriſt is this Ladder, uniting God and Man, Heaven and Earth together.

Alſo the burning buſh that Moſes ſaw, a ſtrange thing:Exod. 3. 3.Exod 3:3 a great ſight, as Moſes called it, for a little buſh, and a devouring flame to meet together, and yet the buſh not conſumed of it: So in Jeſus Chriſt, for the brightneſs and glory of the divinity to dwel and ſhine forth in the humanity, and the humanity not to be extinguiſht or overwhelmed by it, is very wonderful.

And ſo Noahs Ark, a ſtrange thing: That being without Rudder, Anchor, Ballaſt, &c. ſhould yet preſerve Noah, his houſe, and all the creatures with him upon the raging waters for an hundred and fifty dayes: SoGen. 7. 24.Gen 7:24 Jeſus Chriſt in a more wonderful manner doth preſerve his people from that deluge of divine wrath wherewith others are overwhelmed.

Again, Moſes rod turned into a Serpent, devoured the Serpents of the Egyptians: a very ſtrange thing. So Jeſus Chriſt that brazen Serpent, in the likeneſs of ſerpentine, ſinful fleſh, doth devour the Serpent of ſin, and the fleſh within us.

So alſo the red Sea divided, a wonderful thing: To ſee a vaſt raging Sea to divide it ſelf, being at the place of its diviſion at leaſt 36. Engliſh miles over: and the waters to ſtand as a ſolid wall on each ſide: and ſo to continue for ſeveral dayes together, as is probable, that ſo many thouſand Iſraelites, with their wives and children, with their beaſts and cattel might paſs over: whereas nothing is ſo fluid, and more hardly contained within its bounds, as water is.

And then for the waters to move, and take their courſe upon the Egyptians, that not one of them was p. 15ſaved: and to keep ſtill divided for the Iſraelites to paſs over, that not one of them was drowned, and that at one and the ſame time alſo, as may be conceived, is not this wonderful?

Yet this great wonder is but the ſhadow of a far greater in our Lord Jeſus: He is this red Sea, into whoſe death, and grave believers ſpiritually enter, by dying to ſin, and retiring from the world, and by this (as the Iſraelites) they paſs into life, ſalvation, victory, and the Reſt of God: leaving the luſts of the fleſh, as the Egyptians, behind them, to be both covered, and deſtroyed for ever.

And ſo water out of the rock, a wondrous thing, for a dry rock to give forth water: and this water to go along 1 Cor. 10. 4.1 Cor 10:4with the people (as the Apoſtle ſpeaks) and adminiſter refreſhment to them in their march through the Wilderneſs: This water and rock are Jeſus Chriſt.

So the brazen Serpent, a ſtrange thing, to heal by looking upon it, and that which otherwiſe might ſeem incurable: This healing Serpent is Ieſus Chriſt.

And ſo Aarons rod, a marvellous thing, for a dry rod to bud, bloſſom, and bring forth Almonds, is very ſtrange. This dry rod is Jeſus Chriſt, who, though a root out of a dry ground, yet doth daily bud, bloſſom, and bring forth: as he puts forth ſeveral degrees of life, holineſs and glory in the ſpirits of Saints.

But I paſs this: And come next to look upon this wonderful perſon in a more direct, and immediate aſpect. And ſo we ſhall preſent him as three wayes Wonderful.

In his Perſon.

In his Offices.

In his Works.

p. 161. Firſt in his Perſon: which is really (as it was hyperbolically affirmed of Dionyſius the Areopagite) foreign, a Treaſury of myſteries: He is wonderful as God, as Man, and as God-Man.

1. As God: And I hope I have not to deal either with Arrians, or Socinians that deny it.

In God there is nothing but what is infinite, incomprehenſible, and inconceivable, and therefore wonderful: When we turn our eys upon Divinity, we are preſently ſwallowed up. As thoſe waters of the Sanctuary we read of Ezek. 47. were firſt to the Ancles, and then to the Knees, and then to the Loyns, and then became waters that could not be paſſed over, waters to ſwim in: So as we aſcend from inferiour beings, to thoſe that are ſuperiour, we find the waters riſing higher and higher upon us, as we meet with perfections of a greater heighth and depth, till we arrive at the being of the ever bleſſed God, and there we are ſwallowed up.

Touching the Almighty, ſaith Iob, We cannot find him out, Job 37. 23. And in ver. 19. We cannot order our ſpeech by reaſon of darkneſs: And ver. 20. If a man ſpeak, ſurely he ſhall be **foreignſwallowed up.

Of that which is called God (ſaith a Learned Ancient)Penitus abſorbebitur. Nec eſt ſenſus, nec ratio, nec judicium, nec phantaſia, nec Dionyſ. Areopa.opinio: Neither ſence, reaſon, judgement, phanſie, or opinion can comprehend him.

And the ſame Author in an Epiſtle to Caius the Monk hath this divine paſſage, **Quo propius ad deum aſcendimus, eo clarius cognoſcimus eum eſſe ſupra omnem cognitionem.By how much the nearer we come to God, the more clearly we know him to be above all knowledge.

Bradwardine brings in ſeveral Philoſophers, giving ſeveral deſcriptions of God.

One this, Deus eſt qui ſolâ ignoranti… mente concipitur▪ p. 17God is beſt known by ignorance; for all knowledge falls infinitely ſhort of him: And therefore we beſt know him, when we come moſt fully to ſee that he cannot be known.

Another this, Deus eſt tenebrae: poſt omnem lucem in mente relictae; That darkneſs or ignorance that is left in the mind after all its light: I conceive he meant, that what a man comprehends of God, that is not God, but that which is yet above him, hidden in the dark from him, that is God.

And Plato ſpeaks thus of him: The maker of this Ʋniverſe it is as hard to find out, as having found out to ſpeak worthily of him.

But to leave his Divinity which doth over-match all finite underſtanding, we ſhall deſcend to his Humanity, and ſo we ſhall find him wonderful.

2. In the ſecond place as Man; He was indeed a man, but the Phoenix of the world, and None-ſuch, a wonderful man.

Wonderful in his Conception, formed by the immediate finger of the Spirit, without the concurrence of any natural Plaſtique power from man; which David in his own perſon as the type ſpeaks of, Pſal. 139. 14. I am fearfully, and wonderfully made: And therefore it was ſaid to the Virgin Mary, The power of the moſt High ſhall overſhadow thee; to imply, that Chriſt was to be formed in a dark, hidden, and myſterious way within her.

And ſo he was a man wonderful in wiſdom; His wiſdom was wonderful, both in reſpect of the conveighance of it, and the extent, and perfection of it.

Firſt, for the conveighance, not attained by ſtudy, travel, and inquiry, as Humane knowledge and wiſdom p. 18ordinarily are: but immediatly deſcending upon him in the light of the Divinity; the Godhead opening it ſelf upon him, and pouring forth it ſelf into him. And therefore the Baptiſt tels us, that what Chriſt ſaw and heard, that he teſtified: He ſaw and heard all in God;Joh. 3. 32.John 3:32 which made the people to wonder at him; ſaying, Whence hath this man this wiſdom, not having known letters? Mark 6. 2.

Secondly, For the perfection of it; all the treaſures of wiſdom and knowledge were hid in him; when he was but a child, he was found in the Temple, diſputing with the Doctors, and putting them to ſilence; and we often read, that when the Scribes and Phariſes, and Doctors of the Law came to entrap him, by the wiſdom of his anſwers he delivered himſelf, and ſent them away aſhamed.

And ſo further, he was a man wonderful in power; What manner of man is this, ſay the people, that the Winde and Seas obey him? Beloved, while you look upon him ſpeaking to the devils, and they tremble at his voyce; ſpeaking to the dead, and they riſe; to the graves, and they open; doth not this declare him a man wonderful in power.

He was alſo wonderful in his holineſs, a man without the leaſt tincture of ſin: and amidſt all the tentations and defilements of this world round about him, yet kept himſelf unſpotted and pure, never departing from his Fathers Will; never ſeeking himſelf in any one act, never ſo much as beholding any object through a falſe and deceitful notion.

And all divine and heavenly perfection and vertues did ſhine forth in a wonderful manner in him; wonderful patience, ſtrange humility, unconceiveable mercy, aſtoniſhing kindneſs, and goodneſs.

p. 19We might add alſo how he was wonderful at his death, when as the rocks rent, the graves opened, the dead aroſe, and darkneſs was upon the face of the earth: which made a learned man in thoſe times, cry out **foreign. Diony. Areopagita. Vid. Tertul. Apologet., Either God ſuffers, or doth ſympathize with him that ſuffers.

But thirdly, Conſidering him as God-man, ſo we ſhall again find wonderful things in him. Here in General, you may ſee the Eternal God, coming down into the loweſt depth of debaſement and humility, and frail man raiſed up into the higheſt pitch of dignity and glory; ſo that, as Divinity could not well ſtoop lower; ſo neither could Humanity be raiſed higher.

1. Firſt, Here we ſee, a poor low Creature, made one perſon with the higheſt God; two natures infinitely diſtant, yet ſo wonderfully united as to make one perſon. To ſee the Elements of differing and contrary qualities, to meet together in one compound body; to ſee the ſoul that is of a ſpiritual ſubſtance, to be in ſo near affinity and conjunction with an earthly body, is ſtrange; but to ſee God and man met together in one Perſon, is ſuch a myſtery, that neither men nor Angels can comprehend.

So that by vertue of this union, the properties of the Godhead are aſcribed to the Manhood; as to be Infinite, Omnipotent, &c. And, the properties of the Manhood are attributed to the Godhead; as to ſhed blood, dye, and ſuffer, and the like.

Yea, for the Creator to become a Creature; for the Eternal Spirit to be made Fleſh; for the Holy God to be made Sin; the Ever-bleſſed God, to be made a Curſe; the ſtrong God to become weak; the Lord of Life to dye: for riches and poverty, glory and ſhame, ſtrength and weakneſs, righteouſneſs and ſin, fulneſs and emptineſs to meet thus together in this union, is ſuch a p. 20Myſtery as ſwalloweth up all finite Underſtandings.

2. And Secondly, In this union again, we ſee Heaven and Earth embracing; and that two ways. Firſt by way of Reconciliation, Chriſt in the nature of man, doth reconcile man and this whole Creation to the Father, as the Apoſtle ſpeaks, Col. 1. 20. By him to reconcile all things to himſelf, whether they be things in earth, or things in heaven. Secondly, by way of union, man being made one with God, who is in himſelf a little world, this whole Creation is come alſo into a union with God: Chriſt clothing himſelf with our nature, was, in a manner, inveſted with the whole Creation, and all his works did do him Homage and Service, and bring in praiſe and glory to him in the Man Chriſt Jeſus. The Apoſtle ſpeaks forth this Myſtery, Eph. 1. 10. That in the diſpenſation of the fulneſs of times, he might gather together in one, all things which are in heaven, and which are on earth, even in Incarnatio, eſt elevatio totius univerſi in divinam perſonam.him. And, learned Cajetan, ſpeaks thus; ſaith he, The incarnation of Chriſt, is the lifting up of the whole Ʋniverſe into the Divine perſon.

3. Thirdly, In this union, we ſee Man in the ſoveraignty and power of God: Man, exerciſing power and dominion over all the works of God; for the Humanity doth co-operate with the Divinity in ſwaying the Scepter, both of heaven and earth, Math. 28. 18. All power is given unto me, both in Heaven and in Earth. And is not this wonderful, to ſee our Nature, ſitting upon the Throne of God, and raigning in the ſame authority and ſoveraignty with the Eternal God?

4. Fourthly, In this union, we yet ſee further wonders; we ſee the wonderful perfections of Almighty God ſhining forth in the higheſt and cleareſt diſcoveries of themſelves to the world. Though God is wonderful in all p. 21his works: this fabrick of Heaven and Earth is a wonderful piece, and much of Gods glory appears in it; yet nowhere is he ſo fully and gloriouſly declared as in the Man Chriſt Jeſus: ſo that the Angels themſelves, as it were, paſſing by the reſt of Gods works, do eſpecially gaze upon thoſe diſcoveries that God hath made of himſelf in Jeſus Chriſt: we read, 1 Pet. 1. 12. Epheſ. 3. 10. whether ye ſpeak of Mercy, or of Truth, or of Patience, or of Juſtice, or of Power, or of Wiſdom: all theſe in an eminent and aſtoniſhing way ſhine forth in the Man Chriſt Jeſus. Thus we have ſhewed him firſt wonderful in his perſon.

2. In the ſecond place, we ſhal preſent him wonderful in his Offices, as King, Prieſt, and Prophet: And it is ſometheir wonderful to ſee theſe three formally to meet in their higheſt perfection in one and the ſame perſon. Melehizedeck, was a King and a Prieſt; Solomon a King and a Prophet; Samuel a Prieſt and a Prophet; but we read of none in whom all theſe Offices did formally meet together, but in Chriſt alone.

1. But to conſider them diſtinctly:

Firſt, He is a wonderful King; wonderful in reſpect of outward meanneſs; a great King, and yet in the meaneſt garb, in the loweſt ſtate; born a King, and yet laid in a Manger; a King, and yet had not where to lay his head; a King, and yet riding upon a poor ſilly Aſs: In nothing was he like the Kings of this world. The Thiefe upon the Croſs, deſires him, to remember him when he came into his Kingdom: to whom, I remember Auguſtine makes theſe witty Interrogatories, O thief, what royalty doſt thou ſee? Doſt thou ſee any other Crown on his head, but Thorns? any other Scepter in his hand, but nailes? any Throne, but a Croſs? any Purple, but Blood? any Guard, p. 22but Executioners? Again, A ſtrange King, if you look upon his anointing: The Spirit was that oyl wherewith he was annointed of God: and the Scepter he ſways is a ſtrange Scepter; other Scepters are of gold and ſilver, but Chriſts Scepter is, the word of his mouth; by this, he ſlays the wicked, deſtroys the Man of ſin, ſubdues the hearts of men to himſelf: other Scepters only reach the outward man, but this puts forth its authority in the ſoul: by it he writes his Law in the heart, which no other King can do: This Scepter not only kils, but makes alive; not only wounds, but heales not only lays commands on men, but gives heart and power to obey thoſe Commands, which no other Scepter can do.

Again, He is a ſtrange King, if ye look upon the nature of his Kingdom, which conſiſts not in outward pompe, magnificence and ſtate, worldly honors, riches, and delights as the Kingdoms of this world, but in righteouſneſs, Rom. 14. 17.Rom 14:17peace, and joy in the holy Ghoſt▪ Its Power, Majeſty, and Glory, is ſet up and appears in the hearts of men. Neither is it carried on in a way viſible to ſenſe, for it comes not with obſervation, but ſecretly and ſilently without noiſe or tumult inſinuates its ſelf into the ſpirits of men, and is ſubduing the world before it. This Kingdom in times of want, ſuffering, and perſecution, when the Kingdoms of this world are whithering and falling, is then uſually in the moſt riſing and floriſhing State; neither is it upheld by the power of ſword, weapons of war, the Authority and Laws of Princes, but by the power of the Eternal Spirit, by the word of Chriſts mouth, and that when the powers of this world have generally ingaged againſt it.

2. Secondly, If you look upon his Prieſthood, He is a wonderful Prieſt: He is ſo a Prieſt, as that he is alſo the p. 23Altar and the Sacrifice: the Sacrifice is the Humanity, the Altar is the Divinity; the Prieſt is both theſe in their union; for he himſelf as God-man, offers up himſelf as man, upon himſelf as God.

It is ſaid, Judges 3. 19. that in the Sacrifice which Manoah offered up to the Lord, The Angel of God did wonderouſly: The Angel aſcended in the flame of the Altar; which did repreſent Chriſt offering up himſelf as a Sacrifice, in the flame of his own love, and the fire of his Fathers wrath; In which Sacrifice he did indeed do wonderouſly, made an end of ſin, brought in everlaſting righteouſneſs, reconciled man and the whole Creation unto his Father, and for ever perfected them that are ſanctified: Other Prieſts had an outward conſecration, anointing, waſhing, outward ornaments and attire, as a Mitre, Breaſtplate, Ʋrim and Thummim, an embroidered coat, an Ephod and Girdle, &c. but Chriſt had none of theſe, and yet had all theſe in a ſpiritual and tranſcendent way.

3. Thirdly, as a Prophet, he was wonderful alſo; ſuch a Prophet as hath his chair in the hearts of men: A Prophet that not alone preſents divine truth to us, but gives light and underſtanding for the receiving of the truth he doth preſent: A Prophet that not only ſpeaks out truth, but brings the ſoul under the power and obedience of what he ſpeaks; that unites truth and the ſoul together,Chriſtus eſt qui docet & docetur. and transforms it into the very nature of it: Yea, he is both the Teacher and Truth taught. This is the excellency of Theology above all other Sciences; That the perſon teaching, and the thing taught, are both one and the ſame. Thus we have ſhewed him wonderful in his Offices.

Laſtly, He is alſo wonderful in his works; If you ſpeak p. 24firſt, of the works of Creation, his wonderfulneſs ſhines forth here▪ There is not the leaſt creature but ſpeaks out this Name of his. And here I might lead you into the hidden ſecrets of Nature, and read you a large Lecture of Natural Philoſophy; were it a work ſutable to this place and Auditory: And further, I might carry you along through the works of Providence, and ſhew you the wonderful adminiſtration of the things of this world; with what admirable Wiſdom, Truth, Juſtice and Goodneſs, they are all managed; every Providence, though never ſo ſtrange, uncouth, and improbable, yet by Jeſus Chriſt made to centre in his Fathers glory, and his Churches good.

And ſo we might paſs to the work of Redemption, and ſhew you how wonderfully he hath raiſed up ſalvation to his people. How wonderfully Satan is conquered, ſin done away, righteouſneſs brought in, Juſtice ſatisfied: all the deſigns of God, and the neceſsities of man fully anſwered in this glorious work. Would you ſee the Myſtery of it? in one word, it is this, God coming down into Communion with man in his ſin, ſhame, weakneſs and miſery; and then drawing up man into Communion with himſelf in his own Righteouſneſs, Power, Bleſſedneſs and Glory: God departing for a ſeaſon out of his Glory, and then riſing up into it again, and carrying man into the ſame glory with himſelf; as Athanaſius boldly expreſſeth it, foreign, God was made man, that man might be deified in himſelf.

And when he comes actually to bring forth this redemption within us, and to accompliſh the work of ſalvation in the ſouls of men; here he is wonderful again when he comes and ſets up a glorious light in the midſt p. 25of that thick darkneſs that before did cover us; when he comes and opens the door of mans heart that was faſt ſhut up againſt him, turns the will and the affections into quite contrary channels, yea, turns upſide down the very frame and foundation of corrupt nature; throws down the powers of darkneſs, diſſolves all the works of the devil, and ſets up a new Creation purely upon a new bottom, erecteth a beautiful ſtructure of righteouſneſs and holineſs, and a ſpiritual Temple to the Lord in the midſt of that rubbiſh of confuſion, deſolation, and diſorder that was there before; and all this by the meer power of his word; He that doth theſe things, his name is and ſhall be called wonderful.

Theſe things I briefly paſs over, that I might not be too much ſtraitned in the Application, where I ſhall ſpeak ſomething further of them.

Application.

Vſe. 1. This may firſt ſerve for Invitation, to draw in ſouls to Jeſus Chriſt: Firſt, you that are ſtrangers, me thinks your hearts ſhould be powerfully drawn to Chriſt, by that diſcovery we have now made of him. Things wonderful, every man hath a ſecret natural itch and appetite to be prying into, and inquiring after. Things common and ordinary, we ſlight and paſs by; but what is wonderful, that we are apt to gaze upon. When the Sun is eclipſed, though then it hath leſſer glory, yet becauſe there is ſome ſtrangeneſs in that appearance, every mans eye is turned upon it: So, although when we tell you of the glorious beauty of Chriſt, and endeavour to ſet this before you, your ſouls are not moved towards him, yet becauſe we tell you there is a p. 26wonderfulneſs in him, let this draw your eys and your hearts to him: Many men are of contemplative ſpirits, who delight to enquire into the knowledge of things hidden and ſecret; here in Jeſus Chriſt are the higheſt myſteries, and the greateſt rarities that Heaven and Earth can afford. Was not this that which drew the Queen of Sheba from the uttermoſt parts of the Earth, the report which ſhe heard of the wonderful wiſdom of King Solomon? And do not ſtories tell us, that men came from all parts of the earth to behold the rare beauty of Penelope? But yet, lo, A greater then Solomon is here, one in whom are hid all the treaſures of wiſdom and knowledge, and a beauty which that of Penelope was ſcarce a ſhadow of. Oh that men would come to feed and to feaſt their ſouls in the contemplation of thoſe rare excellencies, delights and perfections, which are treaſured up in Jeſus Chriſt.

Yea, here are all perfections, not only to gaze upon, but to be improved for your ſalvation and happineſs. Here is wonderful mercy ſhal be improved to pardon thee; wonderful grace to accept and entertain thee: wondrous goodneſs to relieve and ſupply thee: wonderful power to redeem and ſupport thee: wonderful wiſdom to inſtruct and guide thee: and wonderful holineſs to adorn and ſanctifie thee▪ and wonderful fulneſs to fill and ſatisfie thee.

And as for you who already know him; ſeeing he is wonderful, be you ſtill ſearching and enquiring into him; his Perſon, his Offices, his Works, for in all he is wonderful. Things that are wonderful, have a heighth, depth, and bredth in them, not eaſily diſcovered: and the further we ſearch into this great myſterie, the Lord Jeſus, the more will his wonderfulneſs ſhine forth upon us: p. 27And though we may ſee an end of all created perfection; yet in him there is ſtill a perfection beyond our reach to entertain our admiration. Solomon doth adviſe us to ſeek after wiſdom as ſilver, and to ſearch after her as hidden treaſure: This wiſdom is our Lord Jeſus, in whom all the treaſures of heaven are hidden and laid up; and are diſcovered unto thoſe ſpirits that are in the power and light of God ſearching into them: The Apoſtle in the third to the Epheſ. having ſpoken in the beginning of the Chapter of the great myſterie of Chriſt which was hid in God, comes to pray in ver. 18. that the Epheſians might be able with all Saints to comprehend what is the heighth, depth, length and breadth: In natural things there are but three dimenſions, length, breadth and depth: but here are four for Saints to be daily exerciſed in the comprehending of.

Oh that therefore you would bend your thoughts hither, and fix your contemplation upon the wonders of Jeſus Chriſt! Eſpecially conſidering, that Chriſt hath this name Wonderful given him in order to your ſalvation, and as he is the Saviour of his people: So that you do but diſcover the treaſures of your own comfort, happineſs and glory, while you are enquiring and ſearching into him. As you finde him a rich Mine, and unſearchable riches treaſured up in him: ſo are they all laid out upon your ſalvation. As the eye of your ſoul goes before, and makes diſcovery; ſo Faith, the hand of your ſoul, may follow after, and take hold of what is diſcovered. He that is heir apparent to the Crown, looks upon the Majeſty, Royalty and Riches of the King, with another eye then a meer ſtranger; the one may gaze upon them, and wonder; but the other doth behold them as in a propriety, and ſo doth ſecretly poſſeſs them, rejoyce and glory in them.

p. 28Vſe 2. If the Lord Jeſus be thus wonderful, then let us not circumſcribe and limit him; not confine and meaſure him by our narrow underſtanding; ſeeing he is in every reſpect wonderful. And,

1. Take heed of limiting his Perſon, by framing mean and low conceptions of thoſe immenſe perfections that are in himſelf: we are apt to conceive of him, by what we ſee in the creature, and to meaſure the Infinite by the finite: his infinite beauty, mercy, ſweetneſs, and wiſdom by what we ſee of theſe among the creatures below: Indeed Jeſus Chriſt hath all theſe perfections of the creature in himſelf, but in ſuch an eminent and tranſcendent manner, as no created underſtanding can reach. To whom will you liken the Lord, ſaith the Prophet, or what likeneſs will you compare unto him? Iſa. 40. 18. And there is nothing that can be compared to him, in Heaven or Earth: And therefore when thou falleſt down before him to worſhip him, take heed of repreſenting him to thy ſelf under any created form, leſt thou worſhip an Idol ſet up in thy brain inſtead of God. Si quis viſo Deo, cognovit id quod vidit, non illum vidit, ſaith a Learned man: Thou that ſayeſt, thou ſeeſt God, if thou doſt Comprehend what thou ſeeſt, thou ſeeſt not God; for he is infinitely above all comprehenſion.

2. Take heed of limiting him in reſpect of his working, for he is herein alſo wonderful: Which ſpeaks out three things:

1. Preſcribe him not his way, dictate not to him his method; for if we do, we limit him: He will accompliſh his own deſigns and end, but haply in ſuch a way as thou didſt never imagine: for, he is wonderful. Who Iſa. 40. 13.Isa 40:13hath directed the Spirit of the Lord, or being his Counſellor hath taught him? ſaith the Prophet. In nothing is God p. 29more wonderful, then in the path and method wherein he walks: And this is that which many forward Profeſſors in our dayes have been offended at; having preſcribed to God his way, wherein they intended to follow him, he chooſing out another-way to himſelf, they have then deſerted him, and departed from him.

2. Again, do not diſtruſt him, for then we limit him: As the Iſraelites thus limited God; Can God (ſay they) prepare a Table in the wilderneſs? Can he give us water in this dry and thirſty Land? We forget this name of his in the Text, when ever we diſtruſt him: we ſay indeed that he is Almighty, and Al-ſufficient, but when we come into ſuch extremities that Almightineſs muſt help us or nothing, how do our hearts faint and die within us? He is wonderful in Counſel to guide thee, in Power to ſupport thee, in Mercy to pardon thee, in Goodneſs to ſupply thee; and therefore diſtruſt him not. Thou haply ſeeſt the work of thy ſalvation encountred with great difficulties, and ſtrong oppoſition, and great mountains laid in the way of Sions glory: yet let the remembrance of this name of his ſupport thy faith againſt them all.

3. Do not cenſure him: when he hath put thy reaſon to a ſtand, and is quite gone out of thy ſight, and is doing his work under the dark clouds, that thou canſt not ſee him, and where thou wouldſt leaſt look for him, cenſure him not: for, he is wonderful. He will anſwer the prayers of his people, and work out the ſalvation of Sion, but in a way that few ſhall be able to bear.

We have cryed and prayed for Juſtice, for Reformation, for the Kingdom of Chriſt, the throwing down the Man of Sin: but few of us knew what indeed we prayed for; and therefore when God hath been giving in theſe things to us, though not according to our apprehenſions of p. 30them, the ſame zeal hath been improved againſt them as was before for them.

And ſo we now pray for the converſion of the Jews; but happy is that man that ſhall be able to ſtand to his own prayers, when God ſhall come to effect this; for it will be ſuch a time of trouble, as hath never been ſince there was a Nation as Daniel ſpeaks, Dan. 12. 1. And the work may be done in ſuch a way, as that thoſe men that have prayed for it, may then oppoſe it. I know many men who now pray for the converſion of the Jews, and yet would be ready to oppoſe their coming to live amongſt us; which may yet ſeem to be the moſt probable way of effecting it.

Ʋſe 3. If Jeſus Chriſt be wonderful, let us learn to have high expectations of him; let this give life to our hopes, and wings to our faith: thou haſt great works to be done within thee, great corruptions to be ſubdued; great temptations conquered; great wants to be ſupplied; and ſo there are yet great works to be done in the world, the peace of Sion to be eſtabliſhed, the throne of the Beaſt to be demoliſhed, the Nations to be called and gathered, the Goſpel to be propagated, Gog and Magog to be deſtroyed; judgement and righteouſneſs to be ſetled in the Earth; that nothing but wonderful power and wiſdom is able, to accompliſh theſe things; yet, let our expectations be kept up to the heighth; for here is One whoſe name is Wonderful, is ingaged in them: And we ſhall ſee this name of his, written upon the inſtruments whereby he works, and upon the method wherein he walks, and upon the glory and perfection of the works themſelves when they are brought to paſs; His works all along ſhall ſavor of this name of his.

Our expectation of a perſon, is uſually, according to p. 31his abilities; as the man is, ſo is his ſtrength; and as his ſtrength is, ſo are his actings: what manner of ſalvation may Saints then expect from ſuch a wonderful perſon, as Jeſus Chriſt, and who will ingrave this Name of his in viſible Characters all along upon it!

Ʋſe 4. If Jeſus Chriſt be thus wonderful, then ſure it is both his expectation, and our duty, to wonder at him. Let us learn then, ſilently to ſit down and wonder at what we cannot comprehend. Sure this is the great end of God, in all thoſe wonderful appearances of his, in the Lord Jeſus, to put the hearts of his poor people for ever, into a ſweet aſtoniſhment.

It is ſaid of Chriſt at his glorious appearance, that he ſhal come to be admired in all that believe, 2 Theſ. 1, 10. He ſhall appear every way wonderful; and the proper and genuine entertainment of wonderful things, is to wonder at them.

We never better find Chriſt, then when we do moſt loſe our ſelves in him: This divine admiration is that ſacred mount which the ſoul aſcending, there enjoys the cleareſt viſion of God, and ſweeteſt communion with him. Therefore let us ſet apart ſome time, every day, to go up into this mount of viſion, retiring our ſelves from our ſelves, and all things viſible and ſecular, and divinely gaze upon theſe wonderful things of Jeſus Chriſt, till we find a ſweet amazement ſeizing upon all the powers of the ſoul, and carrying them forth into a divine extaſie. And,

Firſt, Look upon his perſon, and wonder there; look upon him firſt, in the glory of his Divinity, and loſe thy ſelf in it, as in a ſea of ſweetneſs and pleaſures: purſue thy thoughts, till thou arriveſt at infinity, and there delight to loſe thy ſelf; for the more thou knoweſt of God, the more ſhalt thou be better able to ſee, that he is above all knowledge.

p. 32The mind of man hath three degrees of the knowledge of God, as a Learned man hath obſerved. In the firſt degree it uſeth many words of God; in the ſecond fewer; in the third none at all, but is ſtricken dumb with ſilence; as ſeeing all words falling infinitely ſhort of him: As Job, he was at his firſt diſcourſe with God full of words, whiles he knew him only by the hearing of the Ear; but after a more clear ſight and knowledge, words fail him, and he lies down dumb at the feet of God, ſaying, Once have I ſpoken, but I will no more; yea twiſe, but I will proceed no further. Job 40. 5.

That you may be upon ſome advantage for this heavenly Work; we ſhall briefly ſet ſome of the divine perfections of Chriſt before you; and then forbear wondring if you can.

Firſt, Look upon his Knowledge, and wonder; his knowing all things paſt, preſent, and to come, open and ſecret, certain, and contingent; that which ſhall be, that which ſhall never be; and all this not by ſpecies, or information from others, but immediately by himſelf; not by ſucceſsion, but all at once; not by diſcourſe or reaſon, but in one ſimple intuitive act: what wonderful knowledge is this!

Then look upon his Immenſity, and wonder, being one who containeth all things, and yet is contained of nothing: comprehendeth all things, and yet is himſelf incomprehenſible, whom the heavens, yea, the heaven of heavens cannot contain, whoſe centre is everywhere, and circumference nowhere, as an Heathen ſpeaks of God; ſo that his preſence is as much with one creature as with all, and with all as with one; is as much in one place as all; in all places as one: what a wonderful perſon is this!

p. 33And ſo look upon his Eternity and wonder. Eternity (as the Schools define it) is, Interminabilis, & tota ſimul vitae poſſeſsio; The poſſeſsion of an endleſs life all at once. Time it is Nunc fluens, but Eternity is Nunc ſtans, an everlaſting moment; whereby, Chriſt (conſidered as God) poſſeſſeth his own endleſs life in one moment: ſo that, there is nothing paſt to him, nothing future, but both parts of Eternity (as Divines ſpeak) and all things that have been, are, or ſhall be betwixt theſe two parts are actually preſent, and that continually before his face.

Then turn your eyes, and look upon him in his Simplicity, and wonder; In the Divinity (which we are now ſpeaking to) there is no manner of diviſion, compoſition, or alterity at all; though we are ready both to divide, it, and compound it through the weakneſs of our underſtanding; here Wiſdom is the ſame thing with Power, and Power with Juſtice, and Juſtice with Mercy: nay, there is not matter and form, actus & potentia, eſſence and operation in him: the power by which he acts, and the act it ſelf, are all one in God. As God loving himſelf, the loving, the loved, and the love, that is the band of both, is all, but one and the ſame thing.

And laſtly, to go no further here: look upon him in his Eminency and wonder, as having all the perfections of every creature, from the higheſt to the loweſt Eminently in himſelf, they being all but dark beams of that divine glory whereof he is the Sun from which they proceed, and upon which they do depend, and are infinitely, as in the firſt cauſe comprehended in himſelf. As Xeuxis, when he drew the Picture of Helena, had all the beautiful Virgins of Greece before him; and whatever ſtamp of beauty or comlineſs he ſaw in any, put all into that one Picture: ſo all the ſeveral ſtamps and lineaments of beauty which p. 34are ſcattered up and down through the whole Creation, are all gathered up in a tranſcendent manner in the perſon of Jeſus Chriſt.

And to look lower, down upon his Humanity, and there wonder at thoſe rare perfections and eminent graces that dwell in it: look upon it as the Repreſentative of all the Saints, the Epitome of the whole Creation; behold it in that intimate and immediate conjunction it hath with the Godhead: and here wonder to ſee how heaven and earth embrace: the Humanity raiſed infinitely high; the Divinity ſtooping infinitley low: God coming down in this humanity unto us; and through it raiſing us up unto himſelf, and his own life, bleſſedneſs and fulneſs, as we ſpake before;

And then paſs on to his Works, and admire him there.

Firſt, the works of Creation, for this name of his in the Text is viſibly written there: here are as well myſteries for admiration, as cauſes for reaſon, even ſuch as have non-pluſt the deepeſt Philoſophers, and the ableſt Humaniſts: ſo that the creatures are not (as the Papiſts ſay of their Images) Idiotarum libri, books for Idiots only, but Cabinets of wonders for the higheſt Schollers and Chriſtians to admire. David ſpeaking of theſe works of God, in the 104. Pſal. His heart was ſo full, that he is faint in the midſt of his diſcourſe to ſtand ſtill, and wonder; ſaying, as in the 24. verſ. O Lord, how manifold are thy works, in wiſdom haſt thou made them all. And Elihu calls upon Job, Chap. 37. 14. Hearken, O Job, ſtand ſtill, and conſider the wonderful works of God. And God preſenting theſe before him, drove him into a ſpeechleſs ſilence; as we read, Job 40. 4. I will lay my hand upon my mouth.

And Agur, Prov. 30. 4. looking upon the Creation, wonders at the Creator; Who hath aſcended up into heaven, p. 35or deſcended; who hath gathered the wind with his fiſts, who hath bound the waters in a garment, who hath eſtabliſhed all the ends of the earth? What is his name, or his Sons name, if thou canſt tell? And give me leave by way of imitation of this holy man, to propound ſome queſtions to you.

What is it that props up the heavens that they fall not; and what hidden vertue or quality wherles them about in ſuch a rapid and regular motion? Whence is it? That the Sun, Moon, and Stars ſend their light, heat, and influence downward, when it is more natural for light and heat to aſcend upward? What is it? that gives the Rain-bow its various colours, and bends it through the sky like a bowe? What is that? which thunders in the clouds, and ratleth like a Chariot in the heavens? Whence hath the wind its force, and out of what treaſury is it brought forth?

And to come yet lower: Whereupon are the foundations of the earth faſtened, and what Axel tree bears up the burthen of it? Whence is the ebbing and flowing of the ſea; and why do not the proud waves thereof overflow the bancks, when as they riſe many degrees above them? Whoſe power and wiſdom hath done all theſe things, what is his name, or his ſons name, if thou canſt tell?

Make this heavenly advantage of your Country houſes, as to admire the wonders of God that ſhine forth there round about you. Every Flower in the Garden, Tree in the Orchard, thoſe ſeveral beauties wherewith thou ſeeſt the Earth bedecked, may repreſent this wonderful one Jeſus Chriſt in a delightfull appearance to thee: who is the ſweetneſs of all things ſweet: the beauty of all things beautiful: the glory of all things glorious. Yea, who is the form of every form, the life of all lives: that One Eternal root and ſeed, out of which all other ſeeds and p. 36roots do originally ſpring. And all that multiplicity, diverſity, contrariety which is ſeen in things here below, do meet in the greateſt ſimplicity and unity in him: for it is unity that brought forth plurality: and all plurality is eminently comprehended in unity. And therefore, ſeeing Jeſus Chriſt hath as it were multiplyed himſelf into ſuch various beauties, forms, and images, let us by theſe riſe up above theſe, unto himſelf who is all, and infinitely more then all theſe. And endeavour in the moſt ſimple and abſtracted acts of the mind, to cloſe with him, who is the moſt ſimple and abſtracted being; aſcending from the finite to the infinite, from the viſible to the inviſible, from the corruptible to that which is eternal.

And then, paſs on to the works of Providence, and wonder again here: Providence, it is Ordinatio rerum ad finem, as Aquinas ſpeaks: And it is wonderful to ſee how providence doth ſweetly diſpoſe of all things to their proper ends. As, we ſee in a Watch, the wheels are many, their motions various and contrary; that an unskilful man ſees no reaſon or method in them: but the wiſe Artificer ſees method and reaſon in all. So divine providence, in a ſecret and inviſible way, guides the ſeveral, croſs, and interfering motions of the creature, with much Order and harmony, to their due and proper end.

And here I might lead you back into the Story of former times, and ſhew you the wonders of providence in the ſeveral Ages of the world; and in what a ſtrange method it hath carryed on the affairs of the Nations: eſpecially thoſe that have more immediatly referred to his Church; how wonderfully it hath been preſerved, as a Lamb in the midſt of Wolves, as a little ſpark of fire in the midſt of thoſe impetuous waves of perſecution that have every moment threatned to overwhelm her: Yea, p. 37and how in all Ages, God hath made the malice and policy of her enemies to conduce to her further ſpreading and riſing in the world.

But we need go no further then our own Nation, and theſe latter years; wherein God hath carryed on the affairs of his people, by a continued ſeries of wonders.

To extirpate that Prelatical power that had ſo deeply riveted it ſelf into the bowels of the Nation, and yet the Nation ſtand, is wonderful.

To raiſe up the heads of a: few contemptible men, the People of God in this Nation, called Puritans in the dialect of late times, and ſince put under other diſguizes, to repreſent the … to …iſe up theſe, and make them to become a terrour to their enemies, though far more and mightier in outward ſtrength then they, is again wonderful.

And further, to conſider what eminent acts of Juſtice have been done upon men of the higheſt rank, of the greateſt power, and intereſt.

What changes have been made in Government, both Martial and Civil; putting both into new forms, and models; and all this to be done without the loſs and deſtruction of both, is, to conſidering men, ſtrange and wonderful.

As alſo to behold what mighty Armies have been ſubdued, what impregnable Forts gained, what deep and deſperate Plots diſcovered, what eminent Victories atchieved in England, Scotland, Ireland: as ſcarce any Age can report the like: All theſe laid together, may cauſe us with aſtoniſhment to cry out, as it is in Balaams Propheſie, What hath God wrought! Who can look uponNum. 23. 23.Num 23:23 theſe things with an unprejudiced ſpirit, and not ſtand ſtill and wonder?

p. 38And to you that are Saints experienced in the love of God, and the life of Chriſt, and the divine methods of grace, in your ſalvation; look hither, and wonder.

Firſt, wonder at that mercy that hath pardoned thee: conſidering what a kind of thing ſin is, how it ſtrikes at the very Authority, Dignity, Life, and Being of God: how it robs him of his glory, ſeeks to undermine him, in the great deſigns he is carrying on in the world, makes Him a ſhadow, a meer nothing, ſetting up it ſelf, or ſome poor creature in his Throne: I ſay, that God ſhould pardon ſuch a thing as this: yea, thouſand thouſands, even an infinite number of ſins, and that freely, above the deſert, and againſt the deſert of the …, ſpeaks out his mercy wonderful.

And wonder again at that grace which hath accepted thee, in thy rags; embraced thee, in thy blood; followed after thee, when thou waſt running from it; laid hold on thee, and overcame thee, when thou waſt fighting againſt it.

And ſo look upon his patience, and wonder at it, that did ſo long wait upon thee, bear and ſtrive with thee, whiles thou waſt deſperately fighting againſt heaven, and wilfully barring up thine heart againſt the moſt high.

And then look upon that tranſcendent happineſs, thoſe unutterable delights, dignities, prerogatives and perfections which God hath provided for thee, and beſtowed upon thee in Jeſus Chriſt, look on them till thou art amazed before them.

And further, look within thine own breaſt, and wonder at the goings and workings of God in thine own heart: what ſtrange innovations he hath made within thee: what glorious deliverances he hath accompliſht for thee: When Chriſt was upon the Earth, he opened the eys of p. 39the blind; unſtopped the ears of the deaf: raiſed the dead, diſpoſſeſſed the devils, rebuked the wind, calmed the ſeas, ſtopped iſſues of blood, cleanſed the Leapers, &c. which the people beholding, in one place we read, they wondred greatly, in another, they were aſtoniſht with a great aſtoniſhment, in a third, ſaying, What manner of man is this?

So, canſt thou look within thee, and ſee all theſe works, and miracles wrought, in thine own heart? let that glorious power, that hath done theſe things, be wonderful to thee.

And from what I have now ſaid, there are three ſorts of perſons juſtly to be reproved.

1. Thoſe who in ſtead of wondring, do condemn and deride thoſe things that are wonderful, and which they cannot comprehend, as the Papiſts, Lutherans, Arminians do the high and ſecret work of divine Vid. Calv. Inſtit lib. 3. ca. 23Predeſtination; The Celeſtines, and Manichees the Doctrine of Gods particular Providence: And ſome in our days have exploded the deep myſtery of the Trinity, as a chaffy and abſurd Opinion: and ſo the high myſteries of the Goſpel, were laughed at, as ridiculous and fooliſh Melior eſt ſidelis ignorantia quam temeraria ſcientia. Aug. de verb. Apoſt. Ser. 20.things, when they were preached by the Apoſtles to the world; men meaſuring divine things by carnal reaſon, comprehend them not, and ſo turn from them, with offence or deriſion.

Not but that all the truths of heaven, and all the wayes of Godlineſs are built upon the pureſt and ſublimeſt reaſon in the world: and when reaſon in man is elevated and renewed into its primitive ſtate, and is not byaſſed or ſeduced by fleſhly luſts, it ſuggeſts nothing p. 40that is repugnant to the Oracles of God, or inconſiſtent with true Chriſtianity; but Reaſon conſidered as in its preſent ſituation in the midſt of fleſhly luſts, and debaſed and degraded by the Fall, ſo it diſcerns not the things of the Spirit, nor is it ſubject to the Law of God, neither indeed can be.

2. Secondly, This ſerves alſo to reprove the Curious, who dive into things above their reach, and have an ear to hear where God hath not had a tongue to ſpeak, will venture to pry even into the ſecrets of heaven, and beat their brains about unattainable, if not unprofitable knowledge. Things above us, we are rather to admire, then too buſily inquire into: As Paul doth modeſtly leave that deep myſtery of the breaking off the Jews, and grafting in of the Gentiles with an foreign, as we read, Rom. 11. 33. O the depth of the riches, of the wiſdom and knowledge of God! and Dionyſius Areop. reading the Book of the Revelation, left it thus, Non reprobo quod non intelligo; ſed eò magis admiror, quo minus aſſequor; I do not reject what I do not underſtand; but the leſs I comprehend, the more I wonder.

And here I might (though perhaps, not without a little digreſſion) acquaint you with the frothy fancies, and vain diſquiſitions of ſome of the Schoolmen, and other modern Writers: As, One will undertake to tell us what was our Saviours diſpute among the Doctors: Another, what he wrote with his finger upon the ground: a third, what became of Moſes his body; and where is locall hell; and what language Saints ſhall ſpeak in heaven; and who ſhall ſit higheſt in heaven; and when is the day of Judgement; and in what place the world ſhall be judged. When Peter asked our Saviour ſomewhat a curious queſtion concerning John, Joh. 21. 21. And what ſhall this man do? Chriſts takes p. 41him up ſomewhat roundly, in the next verſe, If I will that he tarry till I come, what is that to thee? follow thou me; And ſo the diſciples propounding a queſtion of the like import, Act. 1. 6. Lord, wilt thou at this time reſtore again the Kingdom to Iſrael; Jeſus Chriſt gives them a check for it, in the following words. It is not for you to know the times and ſeaſons which the Father hath put in his own power; ſo far as we can find footing, it is ſafe to wade; and ſo far as is revealed, to ſearch, and leave ſecret things unto him to whom they do properly belong.

3. Thirdly, and eſpecially, This reproves ſottiſh people among us, who though the Lord Jeſus is thus every way wonderful, in his Perſon, Offices, and Works; and though God hath in ſuch an admirable way diſcovered himſelf, through him, unto the world; yet paſs him by, look not upon him, as if there was nothing in him worthy their thoughts, or to be wondred at.

Some are Ignorant of Jeſus Chriſt, have never ſeriouſly ſet themſelves to inquire into the deep myſteries of the Goſpel, in whom the god of this world hath blinded 2 Cor. 4. 4.2 Cor 4:4their eyes, that the light of the glorious Goſpel of Chriſt ſhines not upon them, but live as if there was neither Chriſt, nor Goſpel, nor Heaven, nor God in the world. And though he hath made his arm ſo naked, in his might works among us; yet have not ſeen him, or taken notice of him to this day. David ſadly complains in Pſal. 106. 7. Our Fathers underſtood not thy wonders in Eggpt, &c. but provoked thee at the ſea, even the red ſea: ſo, many underſtand not the preſent deſign of God, and the import of his late glorious works; but by their murmurings, diſcontents, and detractions from his glory, provoke him to anger againſt them.

Others are taken up about things ſecular and earthly; p. 42about their private ends, perſonal intereſts, raiſing their eſtates, advancing themſelves, and their children, and are ſo buried in the world, that they look not up to Jeſus Chriſt, to admire thoſe divine wonders that are evidently held forth in him. The Prophet complains of ſome, Iſa. 5. 12. That the Harp the Viol, the Tabret, and wine are in their Feaſts, but they regard not the works of the Lord, nor conſider the operation of his hands. Men, whoſe eyes are bewitched and dazzeled with the inchanting ſplendor of earthly things, are diſabled from beholding and admiring the Spiritual glory of Jeſus Chriſt, and of his works. Philo Judaeus, ſpeaking of ſuch perſons, gives them thisLib. de mundi opificio. Character, foreign, more admiring the world, then the maker of the world. God hath made the creatures, and all the beauties and delights of them to be as ſo many ſteps to raiſe men up to himſelf, and they determine their thoughts and affections upon them, and riſe no higher, and ſo are ſpiritually guilty of that Idolatry which the Apoſtle chargeth upon the Heathens, Rom. 1. Who worſhipped, and ſerved the creature more then the Creator, God bleſſed for ever. Rom. 1. 25.

But that we may now in the cloſe of all excite you to this heavenly work of Admiration, we ſhall ſet it before you, both in the ſublimity, and the efficacy of it, that you may not look upon it as a fancy, or a meer ſpeculation.

1. Firſt, for the ſublimity of it: This divine admiration is that act of the ſoul, which of all others doth moſt ſublimate and raiſe it. It is a kind of divine rapture, wherein the ſoul is brought to ſee that which is infinitely above all ſight, and to enjoy that which is beyond all comprehenſion: The ſoul hath never ſuch a clear ſight of God as God, then when ſhe is rapt up higheſt, in the admiration of him: for ſo long as in our purſuits after p. 43God in his being, or in his works, we comprehend what we purſue, we conceive him under ſome finite notion, and make but a creature of him; but, when the ſoul loſeth it ſelf in him, when all underſtanding ceaſeth; and is ſilently wondring at what it cannot comprehend, and lies down aſtoniſht under the brightneſs of that glory it cannot behold: now hath it a rude diſcovery, even of infinity, and incomprehenſibleneſs.

And thus the Saints in glory, though their ſpirits are raiſed, enlarged, fortified, that they might be able to receive living ſtreams of bliſs, pleaſures, and beauty that flow from the face of God; yet, there is ſomething ſtill in him infinitely beyond what they receive, or can poſsibly comprehend, into which they are abſorpt, and ſwallowed up, and enjoy it only by a holy amazement, and admiration of it.

2. But Secondly, look upon it in the efficacy of it, this admiring Jeſus Chriſt, will,

1. Enlarge, and open our mouths in his praiſes. How natural is it for greatneſs and admired excellency, to ſet the heart and tongue upon praiſing! Out of the abundance of the heart the mouth ſpeaketh: If the heart be filled with anger, the tongue will be bitter and invective: If with joy, it is full of ſinging and triumphant expreſſions of its own contentment: and ſo, if it be filled with admiration of any excellency, though for a while it may be ſilenced, yet will preſently break forth into exaltation and praiſe. It is ſaid, Matth. 15. 31. When the multitude heard the dumb to ſpeak, and ſaw the lame to walk, they wondred, and glorified God; firſt; wondred, and then glorified. And ſo 2 Theſ. 1. 10. It is ſaid, Chriſt ſhall come to be admired in his Saints, and to be glorified in them that believe. We cannot but glorifie him, when once we do admire him. p. 44And indeed, what is not wonderful to us, that we are not apt much to extoll or praiſe. As I have read of a fellow, who having peruſed a very obſcure and difficult Author, and being demanded his judgement of it, Anſwered, foreign, &c. What I underſtood in him was excellent, and what I underſtood not, ſure was more excellent; ſo will the ſoul that hath a real acquaintance with Jeſus Chriſt ſay: what I know and underſtand of him is very ſweet, glorious, and worthy of praiſe: but, what I cannot underſtand, but is yet above my reach, that is ſure more ſweet, more glorious, and more praiſe worthy.

2. This will alſo poſſeſs the ſoul with an awful, and reverential fear of him: A divine and holy fear of God, fills the heart, whiles it is wondring at him. When the ſoul is gazing upon a majeſty and glory, that is infinitely above it, it cannot but ſecretly tremble before it. As the Diſciples beholding the glory of Chriſt, at his Transfiguration, Matth. 17. it is ſaid, they fell on their faces, and were ſore afraid. And Job having looked upon, and wondred at the incomprehenſible works of God, confeſſeth, Chap. 37. 1. That his heart trembled, and was moved out of its place. Therefore well have the Schoolmen made admiration one of the kinds of fear; for the ſoul hath a ſecret fear of the greatneſs of that object, which it wonders at, but cannot comprehend: As Auguſtine ſpeaking of the deeps of divineAug. de verb. Apoſt. Serm. 20. Providence, and the ſecrets of Predeſtination, againſt thoſe that cavil at them, ſaith, Quaeris turationem? ego expaveſcam altitudinem: Art thou enquiring a reaſon? I will tremble at the heighth, &c. When a man is beholding the infinite wiſdom, purity, and excellency of Chriſt, it cannot but make him to reflect upon his own darkneſs, filthineſs, and baſeneſs, with an holy fear and trembling.

p. 453. This will alſo draw out the ſoul to a more confident dependance upon Jeſus Chriſt. Could we comprehend the utmoſt bounds of that power and wiſdom, that righteouſneſs and fulneſs that is in him: they were but finite, and ſo we might diſtruſt them, as not able to ſerve our turns: But ſeeing he is every way wonderful, his righteouſneſs a wonderful righteouſneſs, his power, wiſdom, mercy, all wonderful, above all our thoughts: this makes him to be a ſure Bulwark, a ſtrong and everlaſting Rock for the ſoul to reſt and betruſt it ſelf upon. So that, haſt thou been a wonderful ſinner? here is a more wonderful Saviour: are thy ſins wonderfully great? here is a more wonderful mercy to pardon them, and righteouſneſs to attone for them: And are thy wants, thy weakneſs, thy diſtempers wonderful, that thou canſt not know them? here is power, holineſs, fulneſs more wonderful, and farther above thy knowledge. And therefore caſt thy ſelf with much confidence upon him in all ſtreights, wants, dangers, and difficulties whatſoever.

4. This will alſo have another effect, it will take off thine heart from admiring the creature. By thy wondring at Jeſus Chriſt, thy ſoul will be ſo raiſed and enlarged, that it will apprehend all things beſides him, but mean and trivial. The Eye, having beheld the brightneſs of the Sun, ſeeth all other light far below it. Moſes ſeeing him that is Inviſible, beheld ſuch riches and glory, enjoyed ſuch ſweetneſs and pleaſures in God, as made theHeb. 11. 24. 25. 29.Heb 11:24Heb 11:25Heb 11:29 glory and pleaſures of Pharoahs Court mean, and worthleſs in his eſteem. Paul being rapt up to the third heavens, and in a divine extaſie, admiring the unutterable things Phil. 3. 8.Phil 3:8of Chriſt, accounted all but loſs and dung for the knowledge of him. And our Lord Jeſus living alwaies in the clear ſight of his Fathers glory, was not at all allured or p. 46affected with the glory of the Kingdoms of this world, when it was by Satan ſet before him. foreign, ſaith the Philoſopher, Men of great and raiſed ſpirits, deſpiſe thoſe things which others are taken with.

And, nothing will be ſo effectual to bring down the thoughts of man to a mean eſteem of himſelf, then to be thus raiſed in the admiration of Jeſus Chriſt. That act of the ſoul that doth moſt exalt Chriſt, doth moſt debaſe man. As thoſe two Stars called Gemini, the one ariſeth as the other falleth: So as Chriſt is raiſed and exalted in us, ſo do we fall down lower and lower in the eſteem of our ſelves.

5. Laſtly, This will alſo lead the heart into an holy boaſting, and triumphant rejoycing in Jeſus Chriſt. As man will more boaſt in a treaſure that he knows is inexhauſted, then in the greateſt riches and poſſeſſions that he can diſcover the bounds of; So whiles we are beholding the fulneſs and riches of Chriſt, as inexhauſted, and unſearchable, and are wondring at them; this will naturally carry out our ſpirits to boaſt and triumph in him; When after all thy knowledge of him, thy Commmnion with him, thy enjoyments and receits from him, thou heareſt yet a voice ſpeaking to thee, thou ſhalt yet enjoy and ſee greater things then theſe.

Ʋſe laſt: I have only one word more to add: If Jeſus Chriſt be thus wonderful, and declares this name of his, eſpecially in our ſalvation: Let us learn and endeavor to be wonderful in our actings for him, as he is in his actings for us. That we may now all ſtrive to be (as it was ſaid ofZach. 3. 8.Zech 3:8 Joſhua the Prieſt, and his fellows in another ſenſe) men of wonder. Surely if we do viſibly deny our ſelves, ſubject all our own Intereſts to the glory of Chriſt, the promoting the Goſpel, and eſtabliſhing Juſtice and Righteouſneſs in p. 47the Nation, and in our whole converſation, croſs the common courſe of the world, we ſhall be men of wonder in our generation, and in generations yet to come: that England may be made the wonder of the world for righteouſneſs, wiſdom, truth, and holineſs, as it hath been made the wonder of the world for ſalvations and deliverances. Surely we ſhall not anſwer the extraordinary appearances of Chriſt for us, if we do not now extraordinarily and eminently appear for him: He now hath put us to the tryal, by giving great opportunities into our hands; and certainly great things may be done, if we lay down Animoſities, ſelf-ends, and corrupt principles, and with ſincerity, wiſdom, and unity, addreſs to the great works of God and the Nation that are before us. The change of Government will avail us little; the name of a Commonwealth will do little ſervice, if we do not ſee the common good ſought and promoted, common grievances and burthens removed, and Common Juſtice impartially adminiſtred throughout the Nation. And O that you (Right Hnorable) who ſit at the Stern of this City, and thoſe that do, or hereafter may ſit at the Stern of this Commonwealth, would ſet their ſhoulders effectually to theſe great works, that the poor Church of Chriſt may live and flouriſh under the wings of ſuch Rulers and Governors, which the Lord hath promiſed ſhe ſhould enjoy in theſe laſt times: And that ſweet promiſe may be fulfilled upon her, Iſai. 60. 17, 18. I will alſo make thy Officers peace, and thine Exactors Righteouſneſs; Violence ſhall no more be heard in thy Land, waſting nor deſtruction within thy borders; but thou ſhalt call thy wals Salvation, and thy gates Praiſe.

FINIS.

End of the text · Matthew Barker, Jesus Christ the Great Wonder Discovered (1651)