Looking unto Jesus a view of the everlasting gospel, or, the souls eying of Jesus as carrying on the great work of mans salvation from first to last / by Isaac Ambrose ...

CHAP. II.

SECT. I. Of the second Year of Christ's Ministry, and of his Acts in general for that Year.

NOW was it that the Office of the Baptist was expired; and Christ beginning his Prophetical Office, he appears like the Sun, in succession of the Morning-Star; he takes at John, and preacheth the Sum of the Gospel, Faith and Re∣pentance: Repent ye, and believe the Gospel, Mark 1.15. Now, what this Gospel was, the sum and series of all his following Sermons expressed and declared: it is fully contained in the new Covenant, of which we have spoken, for what is the Go∣spel but a Covenant of Grace, wherein all the imperfections of our works are made up by the perfection and Grace of Jesus Christ? the Gospel is not a Covenant of works (i.e.) it is not an agreement upon the stock of innocence, requiring strict and exact obe∣dience without any allowance of Repentance; no, no, be Holy, saith the Gospel, and where that fails, Repent, and believe. By this time the work in his hand was grown high and pregnant, and Jesus saw it Convenient to chuse more Disciples; with this Fa∣mily he goes up and down the whole Galilee, Preaching the Gospel of the Kingdom, healing all manner of Diseases, curing Demoniacks, cleansing Leapers, giving strength to Paraliticks, and to lame People.

It is not my purpose to enlarge on all the Sermons, Miracles, Conferences, or Collo∣quies of Christ with men; I am not for large Volumes, and I suppose with John, that if all the Acts of Christ should be written with Commentaries on them, that even the world it self could not contain the Books that should be written.

In this year therefore I shall contract and limit my self to the Consideration of Christ in these two particulars. As first to his Preaching. 2. To his Miracles; both these re∣late to the use and exercise of his Prophetical Office.

SECT. II. Of Christ's Sermons this Year.

1. HIs Preaching this year was frequent, and amongst others his Sermons; now it was that he delivered the first Sermon, Repent, for the Kingdom of Heaven is at hand.

2. Now was it that he delivered that spiritual and mystical Sermon of Regeneration, at which Nichodemus wonders, how can a man be born when he is old? Can he enter the second time into his Mothers womb and be born? But Jesus takes off the wonder, in telling him, this was not a work of flesh and blood, but of the Spirit of God, for the Spi∣rit bloweth where it listeth; and is as the wind certain and notorious in the effects, but secret in the Principle, and manner of production. Then Christ proceeds in his Ser∣mon, telling him yet of higher things, as of his descent from Heaven, of his Passion and Ascension, and of the Mercy of Redemption, which he came to work and effect for all that believe; of the Love of the Father, the Mission of the Son, the Rewards of Faith, and Glories of Eternity: and this was the Sum of his Sermon to Nichodemus, which was the fullest of mystery and speculation that ever he made, except that which he made immediately before his death.

3. Now was it that the throng of Auditors forcing Christ to leave the shore, he makes Peter's ship his Pulpit; never were there such Nets cast out of that Fisher-boat before; whiles he was upon land, he healed the Sick bodies by his touch; and now he was upon Sea, he cured the sick souls by his Doctrine; he that made both Sea and Land, cau∣seth both to conspire to the opportunities of doing good to the souls and bodies of men.

4. Now it was that he Preached that blessed Sermon on that text, The Spirit of the Lord is upon me, because he hath anointed me to Preach the Gospel to the Poor: no question but he Preached both to poor and rich, Christ Preached to all: but for the Power and Fruit of his Preaching, it was only received and entertained by the poor in spirit. In the fol∣lowing particulars, his Office is set out still in an higher tenour, To heal the broken heart∣ed, to Preach deliverance to the Captives, and recovering of sight to the blind, or as it is in Isa. 61.1. the opening of the Prison to them that are bound; a sad thing to be in captivity, but sadder to be bound in chains, or lockt up in a prison there; but 'tis most sad of all to be imprisoned, having ones eyes put out; as it was the case of Sampson and Zedekiah; Now the Evangelist willing to render the Prophet to the highest comfortable sence that might be, he useth an expression that meets with the highest mystery; that is, when a man is not only shut up in a blinded Prison, when he himself also hath his eyes put out; and to such Christ should Preach; Preach what? not only deliverance to the Cap∣tives, but also restoring of Light to Captive Prisoners, nay yet more, recovering of sight to blinded Prisoners, as the Evangelist renders it.

5. Now it was that he delivered the admirable sermon, called The Sermon upon the Mount. It is a breviary of all those Precepts which are truly called Christian; it con∣tains in it all the moral Precepts given by Moses, and opens a stricter sence, and more severe exposition than the Scribes and Pharisees had given; it holds forth the Doctrines of meekness, poverty of spirit, Christian mourning, desire of Holy things, mercy, and purity, peace, and patience, and suffering of injuries; he teacheth us how to pray, how to fast, how to give Alms, how to contemn the world, and how to seek the Kingdom of God, and its appendent righteousness.

And thus Christ being entred upon his Prophetical Office; in these and the rest of his sermons he gives a clear testimony that he was not only an interpreter of the Law, but a Law-giver; and that this Law of Christ might retain some proportion at least with the Law of Moses, Christ in his last sermon went up into a Mountain, and from thence gave the Oracle. I cannot stand to paraphrase on this, or any other of his sermons, but seeing now we find Christ in the exercise of his Prophetical Office, let us observe first his Titles in this respect. 2. The reasons of his being a Prophet. 3. The Excellency of Christ above all other Prophets, and then we have done.

SECT. III. Of Christ's Prophetical Office.

1. THe Titles of Christ in respect of his Prophetical Office were these: 1. Some∣times he is called Doctor, or Master, Be ye not called Masters, for one is your Master, even Christ. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies a Doctor, Moderator, teaching-Master, a guide of the way. 2. Sometimes he is called a Law-giver, There is one Law-giver, who is able to save and to destroy; the Apostle speaks of the internal Government of the Conscience, in which case the Lord is our Judge, The Lord is our Law-giver, the Lord is our King, he will save us: we must hear no voice in our Consci∣ences but Gods, no Doctrine in the Church but Christs; No Offices, institutions, and worship must be allowed, but such as he hath appointed; and therefore when men brought in Forreign Doctrines, it is said that they did not hold the head. 3. Sometimes he is called a Councellor, and his name shall be called Wonderful, Councellor; Counsel is mine and sound Wisdom, saith Christ, I am understanding, and I have strength. Christ by his Office counsels men how to fly sin, and how to please God, and how to escape Hell, and how to be saved. 4. Sometimes he is called the Apostle of our profession, Where∣fore holy brethren, partakers of the Heavenly calling, consider the Apostle, and High Priest of our profession, Christ Jesus. God sent him as an Embassadour to make known his will; he came not unsent, the very word imports a Mission, a sending, How shall they preach except they be sent? let all those who run before they be sent, take notice of this, for this would not Christ do; he was sent, he was the Apostle of our profession. 5. Sometimes he is called the Angel of the Covenant, even the Angel of the Covenant whom ye delight in. Christ was the publisher of the Gospel-Covenant, he declared the Gracious purpose of God towards the Elect held forth in the Covenant; and in this re∣spect he is called a Prophet, Acts 3.22. and the Prophet, John 7.40. and that Prophet, John 6.14. this is of a truth that Prophet that should come into the World; whose Office it was to impart Gods will unto the Sons of Men, according unto the name, Angel. 6. Sometimes he is called the Mediatour of the New-Covenant, for this cause he is the Mediatour of the New-Testament, saith the Apostle; now, a Mediatour is such a one as goes betwixt two parties at variance, imparting the mind of the one to the other, so as to breed a right understanding, and thereby to work a complyance be∣twixt both: and thus Christ is a Mediatour betwixt God and us. By him it is that the mind and will of God is imparted to man, no man hath seen God at any time; the only begotten Son, which is in the bosome of the Father, he hath declared him: and by him it is that we impart our mind unto God, The smoak of the incense which goes with the prayers of the Saints, ascends up before God out of the Angels hand. This was typified in Moses, I stood between the Lord and you at that time, to shew you the Word of the Lord. The Vul∣gar renders it thus, Ego sequestor & medius, I was a Mediatour, a Midler betwixt God and you: and so Christ Jesus he is a Mediatour, a Midler, an Interpreter, an Inter∣messenger betwixt God and his People.

2. The Reasons of Christs being a Prophet, were these: 1. That he might reveal and deliver to his people the will of his Father. 2. That he might open and expound the same being once delivered. 3. That he might make his Saints to understand, and to be∣lieve the same being once opened.

1. As a Prophet he delivers to the people his Fathers will, both in his own Person, and by his Servants the Ministers. In his own Person when he was upon earth as a Mi∣nister of the Circumcision; and by his Servants the Ministers from the beginning of their mission till the end of the World; Thus the Gospel is called, A great Salvation which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him. Christ in his own personal preaching is said but to have begun to teach, Acts 1.1. and the consummate publication was the sending of the holy Ghost to these Select Vessels, who were to carry abroad this Treasure unto all the world; it was begun by the Lord, and it was confirmed by them that were the Disciples of the Lord. In this respect we cannot look on the publishing of the Gospel to the world, but as very glorious; was there not a resemblance of state and glory in the preaching of Christ? You have heard how a forerunner was sent to prepare his way, as an Herald to proclaim his approach, and then was revealed the glory of the Lord; but because the publication was not consummate

till afterwards, Christ carries it on in greater state afterwards than he did before; When he ascended up on high, he then led captivity captive, and gave gifts unto men, as Princes in time of their solemn inauguration do some special Acts of magnificence and Honour; they proclaim Pardons, open Prisons, Create Nobles, fill Conduits with wine; so Christ to testifie the glory of his Gospel, at the day of his instalment, and solemn read∣mission into his Fathers glory, he proclaims the Gospel, gives gifts unto men for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ.

2. As a Prophet he opens and expounds the Gospel. Thus being in the Synagogue on the Sabbath-day, he opened the book, and he found the place where it was written, the Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor, &c. and then he closed the book—and said, this day is this Scripture fulfilled in your ears. And thus joyning himself with two of his Disciples, going towards Emmaus, he begun at Moses, and all the Prophets, and he expounded unto them in all the Scriptures the things concerning himself; the Prophesies of Christ were dark and hard to be understood, and therefore Christ came down from Heaven to discover such truths; No man hath ascended up to Heaven, (i.e.) to be acquainted with Gods secrets, but he that came down from Heaven; the gracious purpose of God towards lost mankind, was a secret locked up in the breast of the Father; and so it had been even to this day, had not Christ who was in the bosome of the Father, and one of his Privy Council, revealed it unto us; hence Christ is called the Interpreter of God, no man knoweth the Father save the Son, and he to whom∣soever the Son will reveal him, by his interpretation.

3. As a Prophet he gives us to understand, and to believe the Gospel. Then opened he their understanding, that they might understand the Scriptures; and thus was the Case of Lydia whose heart the Lord opened; he that first opens Scriptures, at last opens hearts; He is that true light which enlighteneth every man that cometh into the world: he enlightens every believer, not only with a common natural light, but with a special supernatural light, of saving, spiritual, and effectual knowledge; now there is no Prophet can do this save only Jesus Christ, he only is able to cause our hearts to believe, and to under∣stand the matter which he doth teach and reveal; other Prophets may plant, and water, Paul may plant, and Apollo may water, but he, and only he can give the increase; other Prophets may teach and Baptize, but unless Christ come in by the powerful presence of his Spirit, they can never be able to save any one poor soul. We as lively stones are built up a spiritual house, saith Peter; but except the Lord do build this house, they labour in vain that build it. O alas, who is able to breath the Spirit of life into these dead stones, but he of whom it is written. The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear it shall live? Who can awaken a dead soul out of a dead sleep? And who can give light unto these blind eyes of ours, but he of whom it is written, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.

3. The Excellencies of Christ above all other Prophets are in these respects.—

1. Other Prophets were but Types and shadows of this great Prophet; even Moses himself was but a figure of him; A Prophet shall the Lord God raise up unto you of your brethren like unto me: saith Moses; these words, Like unto me] do plainly shew that Moses was at the best but an image and shadow of Christ; now as substances do far excel shadows, so doth Christ far excel all the Prophets; they were but shadows and fore∣runners to him.

2. Other Prophets revealed but some part of Gods will, and only at sometimes. God (saith the Apostle) at sundry times, and in divers manners spake in time-past unto the Fathers by the Prophets; (i.e.) he let out his light by little and little, till the Day-star and Sun of Righteousness arose; but in these last dayes he hath spoken by his Son, (i.e.) he had spoken more fully and plainly; in this respect saith the Apostle, the heirs of Life and Salvation were but children before Christs incarnation. As now we see but through a glass darkly, towards what we shall do in the life to come; so did they of old in com∣parison of us; their light in comparison of ours, was but an obscure and glimmering light; Christs discovery of himself then was but a standing behind the wall, a looking forth of the window, a shewing of himself through the lattice.

3. Other Prophets spake only to the ears of men, but Christ spake, and still speaks to the heart; He hath the Keyes of David, that openeth, and no man shutteth, that shutteth, and no man openeth; it is a similitude taken from them that keep the Keyes of a City, or

Castle, without whom none can open or shut; no more can any man open the heart or break in upon the Spirit, but Christ; he only is able to open the eyes of the mind by the secret, kindly, and powerful working of his own Spirit.

4. Other Prophets preached wisdom unto men, but only Christ preacheth men wise; other Prophets warned men by telling them of their sins, and denouncing the judg∣ments of God, but Christ reclaimed them and turned them from sin; hence it is said, that he taught as one having Authority, and not as the Scribes; it came daily and coldly from them, but it came from him as being full of conviction and reproof, full of the evi∣dent demonstration of the Spirit, and of power.

5. Other Prophets might not preach themselves; the Apostle inveighs against self-commenders, We dare not (saith he) make our selves of the number, or compare our selves with some that commend themselves. Yea, Christ himself relating to himself, as a meer man, saith, that his witness is not true if he bear witness of himself. But in ano∣ther place, relating to himself as Mediator, he speaks clean contrary, Though I do bear record of my self, yet my record is true. Here then is a wide difference betwixt other Prophets in respect of their Office and Christs; they might not preach themselves, but he bears witness of himself, because he hath not a greater in the point of our Justification, Sanctification, and Salvation, to bear witness of them himself. And hence are those self-predications of his which we find in Scriptures, as, Look unto me, and be ye saved all the ends of the earth. Come unto me all ye that labour, and are heavy laden. And confer∣ring with the two Disciples, it is said, that beginning at Moses and all the Prophets, he ex∣pounded unto them in all the Scriptures the things concerning himself. Surely it commends to us the Prophesie of Christ, that he might preach and commend himself without any blot of Arrogancy, or taking too much upon him.

6. Other Prophets had their Commission and Authority from him, The words of the wise are as goads and as nails fastened by the Masters of the Assemblies, which are given from one Shepherd, (i.e.) the words of the wise are divine and Heavenly instructions; the Ma∣sters of Assemblies are Gospel-Ministers, and Christ is that one Shepherd from whom these words are given, and from whom these Masters have their Authority; are they not called Embassadours for Christ? and doth not Ezekiel tell us, that he must drop his words towards the South? Now what is the meaning of that dropping? It is a phrase bor∣rowed from rain; as the clouds, from whence the rain descends, have not their water Originally and natively in themselves, but from the Sea; so have not the Prophets a spi∣rit of Prophesie of themselves, but all is drawn up out of Christ, as out of a full Sea of all excellent Wisdom and knowledge. In him are all the Treasures, a Sea, an Ocean of knowledge, and from him all the Prophets derived whatsoever they had.

SECT. IV. Of Christs Miracles.

2. THe Miracles of Christ this year were many; now what were these Miracles, but a pursuance of the Doctrines delivered in Christs Sermons? One calls them A ve∣rification of Christs Doctrine, a signal of Christs Sermons; If we observe, we shall find him to work most of his Miracles in actions of mercy; indeed once he turned water in∣to wine, and sometimes he walked upon the waters, but all the rest were actions of re∣lief according to the design of God, who would have him manifest his power, in shew∣ing mercy and relief to men.

Amongst all his Miracles done this year, now was it that at Cana, where he wrought the first Miracle, he does a second; a certain Noble man, or Courtier, or little King (as some would have it) came to Jesus, and besought him to come down to his house, and to heal his Son, who was at the point of Death. We do not find Christ often attended with Nobility, but here he is; Not many wise men after the flesh, not many mighty, not many noble are called, yet God forbid but that some are, and may be; this noble Ruler listens after Christ in his necessity; happy was it for him that his Son was sick, for else he had not been so well acquainted with his Saviour; O we are loth to come to Christ till we see a need, a necessity for it, and hence it is that Christ sends weakness, sicknesses, in∣firmities, oppositions, and many afflictions, that he may be sought unto: Come then, are we afflicted? whither should we go but to Cana to seek Christ? whither should we

go but to that Cana of Heaven, where our water will be turned into wine, where our Physitian lives that knows how to cure souls, and bodies and all; that we may once say, It is good for me that I was afflicted. The first answer Christ gives this Nobleman is a word of reproof, Except ye see signs and wonders ye will not believe: Incredulity was the common disease of the Jews, which no receipt could cure but wonders, A wicked and Adulterous generation seeks after signs; the Doctrine of Christ, and all the Divine words that he spake, must be made up with Miracles, or they will not believe; it was a soul fault, and a dangerous one, Ye will not believe. What is it that condemns the world but unbelief? Here's a Noble Capernaite that probably had heard many a Sermon of Je∣sus Christ; and yet here is Taxed with unbelief; if such as we that live under the clear Sun-shine of the Gospel shall not believe, O what a sin is this? Christs next answer to this Nobleman is a word of comfort, Go thy way, thy Son liveth: Oh the meekness and mercy of Jesus Christ! when we would have looked that he should have punished this Suitor for not believing, he condescends to him that he may believe: as some tender mo∣thers that give the breast to their unquiet children instead of the rod; so usually deals Christ with our perversness, Go thy way, thy Son liveth; with one word doth Christ heal two Patients, the Son and the Father; the Sons feaver, and the Fathers unbelief; we can∣not but observe here the steps of Faith, he that believed somewhat ere he came, and more when he went, he grew to more and more saith in the way, and when he came home he enlarged his faith to all the skirts of his family. And the man believed the word that Je∣sus had spoken unto him, and he went his way; and in the way one meets him and tells him, Thy Son liveth; which recovery he understands to be at the same time that Christ had spoken those Salutary and healing words, and himself believed and his whole house.

2. Now was it that a Centurion came unto Christ, beseeching him, and saying, my servant lyeth at home sick of the palsie grievously Tormented. Many Suitors come to Christ, one for a Son, another for a daughter, a third for himself, but I see none come for his ser∣vant but this one Centurion; and if we observe Christs answers to his suit, we see how well pleased is Christ with his request; And Jesus saith unto him, I will come and heal him. When the Ruler entreated him for his Son, Come down ere he dye, Christ stirr'd not a foot, but now this Centurion complains only of his servants sickness, and Christ offers himself, I will come, and heal him; he that came in the shape of a servant, would rather go down to the sick servant than to the Rulers Son: He is no respecter of persons, but he that feareth him, and worketh righteousness, is accepted of him: It may be this poor sick servant had more grace, or very probable it is he had more need, and therefore Christ (to chuse) will go down to visit this poor sick servant. Nay sayes the Centu∣rion, I am not worthy Lord, that thou shouldst come under my roof, q. d. Alas Lord, I am a Gentile, an Alien, a man of blood, but thou art holy, thou art omnipotent; and there∣fore only say the word, and my servant shall be whole; Mark this, O my soul, it is but a word of Christ, and my sins shall be remitted, my soul healed, my body raised, and soul and body glorified forever. The Centurion knew this by the command he had over his own servants, I say to this man go and he goes, and to another come and he comes, and to a third do this and he doth it: In way of Application; Oh that I were such a servant to my heavenly Master. Alas, every of his commands sayes, Do this, and I do it not; every of his inhibitions sayes, Do it not, and I do it: He sayes, Go from the world, and I run to it; He says, Come to me, and I run from him. Wo is me, this is not service, but enmity; Oh that I could come up to the faith and obedience of this exemplar, that I could serve my Christ as these Souldiers did their Master! Jesus marvels at the Centurions faith; we never find Christ wondering at Gold, or Silver, or costly and curious works of humane Skill, yea when the Disciples wondered at the Magnificence of the Temple, he rebuked them rather, but when he sees the grace or acts of Faith, he so approves of them that he is ravished with wonder; he that rejoyced in the view of his Creation, rejoyceth no less in the reformation of his Creature, Behold thou art fair my love, behold thou art fair, there is no spot in thee: my sister, my spouse, thou hast wounded my heart, thou hast wounded my heart with one of thy eyes, Cant. 4.7, 9. To conclude, he that both wrought this faith, and wondered at it, doth now reward it; Go thy way, and as thou hast believed, so be it unto thee, and his servant was healed in the self same hour.

3. Now it was, even the day after, that Jesus goes into the City of Naim. The fruitful clouds are not ordained to fall all in one field, Naim must partake of the bounty of Christ as well as Cana, or Capernaum. Thither come, he no sooner enters in at the gate

of the City, but he meets a funeral; a poor widow, with her weeping friends, is fol∣lowing her only Son to the grave; Jesus observing her sad condition, he pities her, com∣forts her, and at last relieves her: here was no Sollicitor but his own compassion; in his former Miracles he was sought and sued to; his Mother at the Marriage-feast begged a supply of Wine, the Ruler came to him for a Son, the Centurion came to him for a ser∣vant, but now Christ offers a cure, to give us a lesson, that whiles we have to do with the Father of mercies, our miseries and afflictions are the most Powerful Suitors. Christ sees and observes the Widow's sadness, and presently all parts of Christ conspire her good, his heart melts into Compassion of her, his tongue speaks chearfully and comfortably to her, Weep not; his feet carry him to the Bier, his hand toucheth the Coffin, and he said, young man I say unto thee, arise; see how the Lord of Life speakes with Command; the same voice speaks to him, that shall one day speak to us, and raise us out of the dust of the earth; neither sea, nor death, nor hell can detain their dead, when he charges them to be delivered; we see not Christ stretching himself on this dead Corpse, as Eliah, and Elisha upon the Sons of the Shunamite, and the Widow of Sarephta; nor see we him kneeling down and praying, as Peter did for Dorcas; but we hear him so speaking to the dead, as if the dead were alive, and so speaking to the dead, that by the word he speaks, he makes him alive, Young man, I say unto thee, arise, and he that was dead sate up, and began to speak. So at the sound of the last Trumpet, by the Power of the same voice, we shall arise out of the dust, and stand up Gloriously; This mortal shall put on immortality, and this corruptible shall put on incorruption. And least our weak faith should stagger at the assent of so great a difficulty, by this he hath done; Christ gives us tastes of what he will do; the same Power that can raise one man, can raise a thousand, a million, a world; Christ here raised a Widows Son, and after Jairus's Daughter, and then Lazarus, and lastly at his resurrection he raised a many at once; he raised one from her Bed, another from his Bier, another from his grave, and many at once from their rotteness, that it might appear no degree of death can hinder the efficacy of his Almigh∣ty Power.

4. Now it was that in the Synagogue he finds a man that had a Spirit of an unclean Devil. This, I take it, is the first man that we read of as possessed with a Devil. And he cryed let us alone, what have we to do with thee? &c. In these words the devil dictates, the man speaks; and whereas the words are plural, Let us alone, it is probable he speaks of him∣self, and the rest of the men in the Synagogue with him. So high and dreadful things are spoken concerning the coming of Christ, (Mal. 3.2. Who may abide the day of his coming? and who shall stand when he appeareth?) that the Devil by this takes opportu∣nity to affright the men of the Synagogue with the presence of Christ; he would dis∣swade them from the receiving of Christ, by the terrors of Christ, as if Christ had come only to destroy them: Thou Jesus of Nazareth, art thou come to destroy us? I know thee who thou art, the holy one of God.

And Jesus rebuked him, saying, hold thy peace, and come out of him. The word hold thy peace, is in the original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be muzled; it was not a bare command of silence, but there was such Power in it, that it cast a muzzle upon the mouth of Sathan, that he could speak no more; and when the unclean Spirit had torn him, not with any gashes in his flesh, or dismembring of his Body, for he hurt him not, but with some Convulsion fits (as it is supposed) then he threw them in the midst, and made an horrid cry, and so came out.

From this Miracle, they all take special notice of the Doctrine attested by so great a Miracle, What a word is this? or as the other Evangelist, What a thing is this? what new doctrine is this? surely this was the great design of all the Miracles of Christ, to prove his mission from God, to demonstrate his Power unto men, to confirm his Gospel, to en∣dear his Precepts, to work in us faith to help us Heaven-ward: These signs are written that we might believe,—and that believing we might have Life through his Name.

I have given you several instances of the Miracles of Christ in this second year of his Ministry; only a few words on this Doctrine of Miracles for our informa∣tion, as

• 1. What they are?
• 2. Why they are?
• 3. Whether they are chained and continued in this great transaction of our souls salvation? and I have done.

For the first, what they are? Miracles are unusual events wrought above the course or possibility of Nature; such were the Miracles of Christ, and such were the Miracles of the Prophets, and of the Apostles of Christ; for what they did was above Nature; and all the difference betwixt their Miracles and the Miracles of Christ was only in this, viz. they wrought them not in their own Name and Power as Jesus Christ did; Thus when Elisha with twenty loaves and some full ears of corn fed an hundred men, Give unto the people (sayes he) that they may eat; and his servitor said, what should I set this before an hundred men? He said again, give the people that they may eat, for thus saith Lord, they shall eat and shall leave thereof.

And when Peter cured Aeneas, which had kept his Bed eight years, and was sick of a Palsie, Peter said unto him, Aeneas, Jesus Christ maketh thee whole. And when he cured that man that was lame from his Mothers womb, whom they laid daily at the gate of the Temple, Silver and gold have I none, (said Peter) but such as I have give I thee; in the Name of Jesus Christ of Nazzareth, rise up, and walk. But our Saviour comes in an higher strain to the dead damosel, I say unto thee, arise: and in an higher strain to the stormy Winds and Seas, Peace, and be still: and in an higher strain to the raging De∣vil in the possessed, Be muzzled, and come out of the man. Heres the difference betwixt the Lord and his servants; but in this they agree, their miracles were not miranda, but miracula; not only wonders, but miracles indeed; they were unusual events wrought above nature, or the course of nature.

For the second, why they are? Many Reasons are given, of which I hinted before, but in reference to Scriptures, (which is the great controversie) this is the main and the only true Reason; Miracles are wrought for the grounding or confirming of some di∣vine truth or doctrine at its first setling. To this purpose Miracles were as the Trumpets or Heralds, by which the Gospel was first commended unto us; as the Law of Moses was first authorized by manifold Miracles wrought in Sinai, and in the Desert, which afterward ceased when they came to, and were setled in the promised Land; so the Go∣spel of Christ was first authorized by manifold Miracles, but the sound thereof having now gone through all the world, these Miracles cease: if new additions of Miracles for the confirmation of Scriptures should be expected in every Age, the former Miracles of Christ and his Apostles would be slighted of all; indeed, Christ tells us of great signs and wonders that shall be in the last dayes; but withall, he tells us of false Christs, and false Prophets, that must work them; it may be disputed, whether those are true miracles, or meer deceptions and magical pretences, but because they are such as the People cannot discern them from miracles really such, therefore it is all one as to them; here then is Christ's Rule, Believe them not,—behold I have told you before; he that foretold us of the man, foretold us also of the imposture, and commanded us not to trust him; in this respect it had been more likely for Antichrist to have prevailed upon Christians by doing no miracles, than by doing any; for if he had done none, he might have escaped with∣out discovery; but by doing miracles, or wonders, he both verified the Wisdom and prescience of Christ, and he declared to the Elect that he was the very enemy of Christ. As all the Prophets that speak of Christ, bade us believe him for his Miracles; so all that foretold of Antichrist, bade us disbelieve him for his Miracles; which occasioned Au∣gustine to say, Against such Miracle-mongers God hath armed me to take heed. Go not forth unto such, saith Christ, Matth. 24.26. and therefore Brethren stand fast, saith Paul, 2 Thes. 2.15. The great Beast deceiveth them that dwell on the earth, by means of miracles; these are the words of John, Rev. 13.14. but if any man have an ear let him hear (i.e.) let him beware, Rev. 13.9. True miracles that proceed from God, are wrought for the grounding of Doctrine at the first setling; but being once grounded, and setled, and a plat-form described for the right continuing of it, then we are left to the Scripture, and are not to expect any new miracles for the confirming of it.

For the third, whether they are chained and continued in this great transaction of our souls salvation? I answer, yea; in this respect miracles cease not; it's without contro∣versie that Jesus Christ in carrying on our souls Salvation is adding miracle to mi∣racle; there is a chain of miracles in the matter of our salvation from first to last: As.—

1. It was a miracle that God in his Eternity, before we had a being, should have once thought of us; especially that the Blessed Trinity should sit in councel, and contrive that most admirable and astonishing plot of the Salvation of our souls: Oh what a mira∣cle was this!

2. It was a Miracle that God for our sakes should create the world, and after our fall in Adam, that God should preserve the world, especially considering that our sin had unpin'd the whole frame of the Creation; and that God even then sitting on his Throne of Judgment, ready to pass the doom of death for our first Transgression, should un∣expectedly give a promise of a Saviour, when justly he might have given us to the de∣vil, and to Hell, according to his own Law, In the day that thou eatest thereof thou shalt dye the death.

3. It was a Miracle that Gods Son should take upon him our nature, and that in our nature he should Transact our peace; that he should Preach Salvation to us all if we would believe; and to the end that we might believe, that he would work so many signs and Miracles in the presence of his Disciples, and of a world of men: was not Christs Birth a Miracle? and Christs Life a Miracle? and Christs Death a Miracle? and Christs Resurrection a Miracle? and Christs Ascension a Miracle? was not Christs Ministry a miracle? and was it not a miracle, that Christs Word should not be credited without a world of miracles to back it, and confirm it to the Sons of men? Without controversie great is the miracle, as well as mystery of godliness, God manifest in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the World, received up into glory.

4. It was a Miracle that God should look upon us in our blood; what a sight was it for God, when thy navel was not cut, when thou wast not salted at all, nor swadled at all when thou wast cast out in the open field to the loathing of thy person? yet that then, even then the Lord should pass by thee, and see thee polluted in thy own blood, and should say unto thee when thou wast in thy blood, live; yea, say unto thee when thou wast in thy blood, live. O miracle of mercies! If creation cannot be without a miracle, surely the new creature is a miracle indeed. So contrary is our perverse natures to all possibilities of Salvation, that if Salvation had not marched to us all the way in a miracle, we should have perished in the ruines of a sad eternity. Election is a miracle, and Creation is a miracle, and Redemption is a miracle, and Vocation is a miracle; and indeed every man living in the state of grace, is a perpetual miracle; in such a one his reason is turn∣ed into faith, his soul into spirit, his body iinto a Temple, his earth into heaven, his water into wine, his Aversations from Christ into intimate Union with Christ; and Adhesions to Christ. O what a Chain of Miracles is this? Why Lord, if thou wilt, thou canst make me clean; say thus, you that are yet in your blood, why Lord, if thou wilt thou canst make me clean. O Lord I believe, help thou my unbe∣lief.

After this there was a feast of the Jews, and Jesus went up to Jerusalem: Some would have this feast to be Pentecost; and to speak truly, the most of our Commentaries run that way: others take this for the feast of the Passover, and the rather, because the Evangelist John reckons the time of Christs publick Ministry by the several Passovers; now if this feast were not a Passover, we cannot find in the Gospel so ma∣ny Passovers as to make up Christs Ministry three years and an half. On this ground I joyn with the latter Opinion; and so here I end the second year of Christs Ministry, and come to the third, and to his Actings therein in reference to our souls Sal∣vation.

Notes

• John. 2.25.
• John 3.4.
• Luke 5.1, 2, 3, 4
• Luke 4.18.
• Luke. 4.48.
• Mat. 23.10.
• James 4.12.
• Isa. 33.22.
• Col. 2, 19. Isa. 9.6. Prov. 8.14.
• Heb. 3.1.
• Rom. 10.15.
• Mal. 3.1.
• John 6.14.
• Heb. 9.15.
• John 1.18.
• Rev. 8.4.
• Deut. 5, 5.
• Rom. 15.8. Heb. 2, 3.
• Eph. 4.8.
• Ver. 12.
• Luke 4.17, 18, 21.
• Luke 24.27.
• John 3.13.
• Mat. 11.27.
• Luke 24.45. Acts 10.14.
• John 1.9.
• 1 Pet. 2.5. Psal. 127.1.
• John 5.25.
• Eph. 5.14.
• Acts 7.37.
• Heb. 1.1.
• Ver. 2.
• Gal. 14.1, 2.
• Cant. 2.9.
• Revel. 3.7.
• John 5.25.
• 1 Cor. 2.4.
• 2 Cor. 10.12.
• John 5.31.
• John 8.14.
• Isa. 45.22. Mat. 11.28. Luke 24.27.
• Eccles. 12.11.
• 2 Cor. 5.20. Ezek. 20.46.
• John 4.47.
• 1 Cor. 1.26.
• John 4.48.
• Ver. 50.
• Ver. 51.
• Ver. 53.
• Mat. 8.5, 6.
• If I mistake not in the year, I shall not contend, because in this year on∣ly I shall men∣tion his mira∣cles.

  Ver. 7. Acts 10, 34, 35.
• Ver. 8.
• Ver. 9.
• Ver. 10.
• Cant. 4.7, 9.
• Luke 7.11.
• ver. 14.
• ver. 15.
• Luke 4.33. ver. 34.
• Mal. 3.2.
• Ver. 34.
• Ver. 35.
• Mark 1.26.
• Ver. 35.
• Ver. 36. Mark 1.27,
• John 20.31.
• Ʋse.
• 2 Kings 14.42, 43.
• Act. 9.34.
• Acts. 3.6.
• Mark 5.41.
• Mark 4.39. Luke 4.35.
• Matth 24.24.
• Ver. 23, 25.
• Contra mira∣bularios istos cautum me fecit Deus me∣us, Aug. in Jo∣han. tract. 3.
• Gen. 2.17.
• 1 Tim. 3.16.
• Ezek. 16.4.5, 6.
• John 5.39