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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77355	The works of William Bridge, sometime fellow of Emanuel Colledge in Cambridge; now preacher of the Word of God at Yarmouth. The first volume. Viz. I. The great Gospel-mysterie of the saints comfort and holinesse, opened and applyed from Christs priestly office. II. Satans power to tempt; and Christs love to, and care of his people under temptation. III. Thankfulnesse required in every condition.	Bridge, William, 1600?-1670.; Yates, John, d. ca. 1660.; Greenhill, William, 1591-1671.; Adderley, William.	1649 (1649)	Wing B4445; Thomason E471_1; ESTC R6919	182,218	262

nothing that does so satisfie God the Father as Obedience and the more full the Obedience is the more God the Father is satisfied thereby Now it is said of our Lord and saviour Christ That in this great sacrifice upon the Crosse he was Obedient He was Obedient even to the death of the Cross That he that did make the Law should come down from Heaven and be subject to the Law what Obedience was here Obedient to the Death Yea unto the Deaths in the plural Number And he made his grave with the sinners and his Deaths was with the rich He made his grave with the wicked and with the rich had his Deaths Isaiah 5● ver 9. It is in the Plural Number in the Hebrew though in your English translation it is in the Singular As if the holy Ghost had called death the Second death that our Lord Christ had in some measure suffered For if you consider things truly and rightly I beleeve you will find that our Lord and Saviour Christ when he died and was in his agony he did not only indure the first but the torments of the second death He overcame no more than he submitted to he overcame death by submitting to death Now he overcame the second death also and therefore in some measure submitted to the torments of it so far as he was capable Look what the first Adam should have indured for his sin in the fall that the second Adam now did indure in some measure for to take it off The day that thou eatest thou shalt die the death It was not barely the corporal and outward death but it was the second death If our Lord and Saviour Christ did not indure the torments of the second death the wrath of God upon his soul why did he sweat drops of blood and tremble and shake so when he came to die There is many Saints and Martyrs when they come to die they go skipping and leaping and rejoycing and our Lord and Saviour when he came to die he sweats drops of blood surely there was more than an outward death Oh! the wrath of God and the torments of the second death was upon his soul Thus obedient he was and this obedience of his it was volontary for he needed not to have died but he saw that God the father was dishonoured by mans sin and that poor man would be lost and rather than that should be he does volontarily offer himself unto this Obedience Loe I come saies he in the volum of the book it is written of me I delight to do thy will and thy Law is within my heart Psal 40.7 8. Mark what an expression there is in that Psalm 't is spoken concering Christ as is plainly interpreted by the Apostle in the 10. of the Hebrews at the 6. verse Sacrifice and offering thou didst not desire mine eares hast thou opened or bored The Apostle when he translates these words he translates them thus My body hast thou prepared But reade them as they are here in the Psalm Sacrifice and offring thou didst not desire mine eare hath thou bored That as when a servant was willing to stay with his Master and to do him yet more service the servants eare was to be bored So saies the Lord Christ I am as willing to do this work to be thus obedient as a servant whose eare is bored is willing to stay with his master And mine eare hast thou bored saies he ah here 's obedience here 's obedience this now did infinitly satisfie God the Father In so much that ye may see what is said in that same 5. of the Ephesians and the 2. verse Who hath loved us and given himself for us an offering and a sacrifice to God for a sweet smelling savour The whol world it was ful of a stench before and the Lord was displeased with man before but now when Christ comes and offers up this sacrifice he did thereby give full satisfction unto God the father for it was a sweet swelling-savour unto God the Father So that thus the Father he was fully satisfied To this I shall ad one word When the Lord Jesus Christ offered up himself a sacrifice unto God the Father and had our sins laid upon him he did given more perfect satisfaction unto Divine justice for our sins than if you and I and all of us had been damned in Hell unto all eternity For a Creditor is more satisfied if his debt be paid him all down at once than if it be paid by the week A poor man that cannot pay all down will pay a groat a week or sixpence a week but 't is more satisfaction to the Creditor to have all paid at once Should we have been all damned we should have been but paying the debt a little and a little and a little but when Christ paid it he paid it all down to God the Father Had we gone to Hell and been damned for ever we had alwaies been satisfying of God I but God had never been satisfied but now when Christ makes satisfaction God was satisfied The Creditor if he be a merciful and a good man is more truly satisfied where the Debter is spared he does not desire that the Debter should be cast into prison and there lie and rot but he is better satisfied with the sparing of the Debter let me have but my Money and so the Debter be spared I am willing nay I desire it saies the good Creditor Now if all we had bin cast into everlasting burnings indeed the debt should have been a paying but there the Debter had been lost But not when Christ comes and makes satisfaction unto Divine justice Ah! poor man is redeemed here is the Debter spared And therefore the Lord he is infinitly more satisfied by the satisfaction that Christ made upon the Cross for our sins than if all we had gone to Hell and been damned to all eternity Oh! what a glorious and blessed satisfaction did this our High-Priest make unto God the Father But you will say then Quest If the Lord Christ made this full satisfaction unto God the Father how is it that Beleevers many of them have their sins and debts standing upon the score still in their Consciences so perplexed in regard of sin as if there were no satisfaction at all made Luther cals this aspect of sin A sacralegious aspect Answ and beholding of sin As now saies he If a man take out of an holy place some goods and bring them into his owne house This is sacraledge So for me to go and take my sins From Christ and lay them in mine own bosome this is sacraledge saies Luther But the reason of it is this Because that men do not study this Truth but was ignorant of it As suppose that a man do owe three or four hundred pound to a shop-keeper for wares and commodities that he hath taken up there a friend comes and he payes the debt crosses the book but the

unto ye like unto me hear ye him And now here in this 17. of Matthew at the transfiguration Moses and Elias appeared which they did not in the 3. of Matthew First Consider that the Emphasis may lie upon the word Hear and not upon the word Him only This is my beloved Son in whom I am well pleased Hear ye him His face did shine as the Sun and his rayment was white as the light And Christ appeared in great glory and they stood looking upon him Nay saies the Lord from Heaven do not make it a gazing matter but Hear him don't stand looking upon him but Hear him He don't appear in such a glory in the 3. of Matthew when he was baptized and therefore those words are not added there But again Here now in the 17. Chapter of Matthew at the Transfiguration appears Moses and Elias Behold at the 3. verse There appeared unto them Moses and Elias talking with him Moses that gave the Law Elias that restored it Then answered Peter and said unto Jesus Lord 't is good for us to be here if thou wilt let us make here Three Tabernacles one for Thee and one for Moses and one for Elias Peter and so the rest of the Disciples began for to equallize Moses to Jesus Christ One for Moses and one for Elias and one for Jesus Christ no more for Christ than for Moses Now the Lord takes Peter off from all his mistakings Your eye is upon Moses saith he but I saith the Lord God Almighty am wel pleased in my Son This is my beloved Son in whom I am well pleased I am well pleased with you and with your Duties through this my Son and not through Moses and therefore Hear Christ and not Moses He laies this in upon it that therefore they should be Evangelical and hear Jesus Christ because the Lord Christ gives acceptance unto all and by him God is well pleased with them Again further The more glory Christ does appear in the greater reason there is why we should hear him Now here the Lord Jesus Christ appeared in glory his face did shine as the Sun and his raiment was white as the light In the 3. of Matthew he was there baptized and he did not appear in glory but now here he appears in glory and therefore saies the Lord now Hear him this is your glorious Saviour Hear him Beloved what greater glory can Jesus Christ appear to your souls in than this the glory of his love he takes every one of your Duties and your Prayers and he carries them in to the bosome of God the Father and by him you have acceptance Oh! what a glorious Saviour have ye therefore Hear him This is that if any thing will make ye very Obedient to Christ more than to Moses to be Evangelical in all your Duties Yet further The more a man can rejoyce in spiritual priviledges with humility and the more humble a man is and yet can rejoyce in his spiritual priviledges the more holy he is there goes a great deal of Holiness to it to joyn these two together for a man to rejoyce in his spiritual priviledges and yet to be humble and to walk very humbly Some there are that look upon ther spiritual priviledges and rejoyce much but they don't walk humbly Some labour to walk humbly and are much troubled in the consideration of their own evil but they don't rejoyce in their spiritual priviledges Give me a Christian that doth both and he is a blessed man The study of this Truth that is now before you will teach you to do both to do both together For what a great priviledge is this not a figh not a groane not a duty but the Lord Christ takes it and carries it in and presents it to God the Father for me whereby I have acceptance Considering this here is matter of much joy and rejoycing I but It is Christ that does it there is no such worthiness in mine own duty it were lost and cast away if Jesus Christ did not take it in his hand and carry it into the bosome of God the Father and therefore why should I not walk humbly I conclude all with this If that the Lord Jesus Christ our great High-Priest offers up all our Gifts unto God the Father whereby we have acceptance What infinite cause have we all to be Thankful to God for Christ and to love Jesus Christ for ever Suppose one of you had been among the Disciples when the Lord Christ wash't his Disciples feet and he should have come and wash't your feet and have done it would not your heart have glowed with love to Jesus Christ Yet when the Lord Jesus Christ wash't his Disciples feet it was in the daies of his flesh when he was here on the earth but now he is in glory and yet for all this he takes your dirty prayers and does as it were wash the feet of your prayers that he may present them to God the Father he washes your tears over again in his bloud and presents them to God the Father he takes all your Duties and perfumes them with his intercessions and so presents them unto God the Father Oh! what cause have we to love Jesus Christ Oh! you that never loved Christ love him now and you that have loved him before love him much more you that fear the lord love the Lord and let us all even go away with our hearts warmed with this love blessing and praising the Name of the Lord. And thus I have led you into a Third work of our great Hight Priest which is this To offer up the Gifts of the people unto God the Father A Fourth follows c. SERMON IV. HEBREWES 2.17 18. Wherefore in all thing it behoved him Preached at Stepney May. 16. 1647. to be made like unto his brethren that he might be a merciful and faithful High-Priest in things pertaining to God to make reconciliation for the sins of the people For in that He himselfe hath suffered being tempted he is able to succou them that are tempted IT hath been opened and applied that the work of the High-Priest was and is To satisfie for the sins of the people to make Intercession for them and to offer up their Gifts unto God the Father all which Christ doth for us I shall speak of one work more of our great High-Priest and that is To bless the people We reade in the Old-Testament of two sorts of High-Priests One according to the order of Aaron the Levitical High-Priest as I may so speak and his work was for to Bless the People as we may reade in the 6. Chapter of Numbers the 23. verse Speak unto Aaron and unto his Sons saying On this wise ye shall bless the Children of Israel saying unto them c. There was another High-Priest not according to this order of Aaron and that was Melchisedec and he also did Blesse Abraham And the Apostle speaking of him

as a great Type of and in relation to Jesus Christ our great High-Priest in the 7. Chapter of this book of the Hebrews and the 6. verse saith That he blessed Abrabam But he whose descent is not counted from them received tithes of Abraham and Blessed him that had the Promises So then this Blessing of the people being the work of both the High-Priests and both Aaron and Melchisedec being great types of Jesus Christ our High-Priest Surely it must needs be one of the great works of our High-Priest for to blesse the people For the opening and cleering up of this Truth I shall endeavour to discover First What the Blessing of Christ our High-Priest is wherein consists and what Christ doth when he doth Bless the people Secondly That it belongs unto Jesus Christ especially for to Bless the people Thirdly That our Lord and Saviour Christ our great High-Priest is exceeding willing for to Bless poor sinners and that this Blessing of the people is a work whereunto he is much inclined and wherein he is much delighted Fourthly That he doth this and doth it fully Fifthly according to our method How all this doth conduce unto our Comfort and unto our Holiness First If ye aske me What the Blessing of Christ Quest 1 and of the Gospel is and wherein it consists I answer First in the General That the Blessing of the Gospel Answ and of Christ consisteth in Spiritual things especially and not in Temporal And therefore saith the Apostle in that 1. of the Ephesians and the 3. verse Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual blessings in Heavenly places in Christ The Curse and Judgments of God that do befal men now under the Gospel are not in outward afflictions and bodily troubles so much as in Spiritual miseries Blindness of mind and Hardness of heart And so also on the contrary the blessing of the Gospel doth not consist much in Outward things as in Spiritual Who hath blessed us with Spiritual blessings Indeed if we look into the old Testament we shall find That when Moses did bless the people he blest them much in Temporal blessings in the 28. of Deuteronomy and the 2. verse All these things shall come upon thee and overtake thee if thou shalt hearken to the voice of the Lord thy God What blessings are those Blessed shalt thou be in the city and blessed shalt thou be in the field blessed shall be the fruit of thy body and the fruit of thy ground and the fruit of thy cattel the increase of thy kine and the flocks of thy sheep blessed shall be thy basket and thy store Thus he goes on in outward blessings But now if we look into the Gospel and consider the blessings of Jesus Christ and lay them together with Moses we shall find them to be Spiritual blessings In the 5. of Matthew and the 3. verse c. Blessed are the poor in spirit for their's is the Kingdom of Heaven Blessed are those that mourn for they sall be comforted Indeed the promise of the earth comes is at the 5. vers but he returns again to Spiritual blessings Blessed are they which hunger and thirst after rightousness for they shall be filled Blessed are the pure in heart for they shall see God Here are Spiritual blessings this is the stream of the Gospel it runs this way When the Lord blesseth a man he gives him that which is sutable to him In the times of the Gospel men are more Spiritual than they were in the times of the Law therefore Gospel-blessings they are Spiritual blessings Every thing gives and communicates to another according to what it hath it self The Sun communicates light unto the world because it hath light it self And man communicates the nature of man unto his child because he hath the nature of man himself So our Lord Christ when he Blesses he communicates according unto what he hath himself and his blessings especially consisting in spiritual things so he doth blesse Indeed as in the times of the Old Testament there were Spiritual blessings that were mixt with Temporal by vertue of the Covenant that was made with Abraham So now Outward blessings are thrown in as an overplus but yet notwithstanding though they be not spiritual in their nature they are spiritual in their end and so it is true to say That the blessing of the Gospel and of Christ is a spiritual blessing But more particularly if yet ask me wherein this consisteth I shall name but Two things First This Blessing of the Gospel or of Christ it consists in a supernatural and spiritual injoyment of God in Christ the love and favour of God in Christ When the Priests blest in the time of the old Testament in that 6. of Numbers they said The Lord cause his face for to shine upon you The Lord make his face for to shine upon thee and be gracious unto thee the Lord lift up his countenance upon thee the Lord blesse thee and keepe thee Verse 24 25 26. Which the Spostle Paul expounding in the 2 Cor. the 13. Chapter and the 14. verse renders it thus The grace of the Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all Amen The Lord blesse thee the Lord cause his face to shine upon you the Lord lift up the light of his countenance upon you Three times the Lord the Lord the Lord noting the Trinity which the Apostle here explains by the Father the Son and the holy Spirit Blessed are the pure in heart Mat. 5.8 for they shall see God Seeing of God is a blessing out of the mouth of Christ a Gospel-blessign And what is it for a man to see God In the phrase of the old Testament the Hebrew to See it is ordinarily used for to Injoy In the 4. Psalme Who will shew us any good The word in the Hebrew is Who will make us to See any good that is t Injoy good So then to see God it is to injoy him When Jacob injoyed God he saw him and the place it was called Peniel for he had seen the Lord and there the Lord blest him There 's no seeing of God but in Christ And therefore I say that herein confists the blessing of the Gospel in a supernatural and spiritual in joyment of God in Christ the favour and love of God in Christ Again It consists also in the Inhabitation of the holy Ghost in our hearts the giving out of the holy Ghost unto the hearts of men And therefore it is added in that place of the Corinthians And the Communion of the holy Ghost be with you all Amen That must needs be the great blessing of the Gospel and so of Christ that is the thing promised in the Gospel What is that If we look into the 1. Chapter of the Acts of the Apostles and the 4. verse It is said

excels all the High-Priests that ever were As for other High-Priests they did not take an Oath when they came into their office but he swears Other High-Priests had sins themselves to offer for but he Holy and Seperate from sinners Other High-Priests dyed and did not continue so for ever but he liveth for ever to make intercession Other High-Priests offered not Themselves but he offered up Himself He was a King and a Priest they were not They indeed entered into the Holy of Holiest but it was Earthy he is gone into the Holy of Holiest and that is Heavenly They were but Types of him Shadows if a shadow fall upon a dirty ground it cannot make it dry but the Sun can and yet notwithstanding these other High-Priests the Apostle saith of them Being compast about with infirmities they could have compassion on those that are ignorant and out of the way They men of Infirmities sinners They in the time of the Law How much more is Jesus Christ able to succour who is so transcendent an High-Priest and excelling all others that ever went before him I 'le say nothing of the great Power that he hath with the Father or in his own hands The Keyes of hell and death He is able by Conquest for to succour you that are tempted he is able by Conquest for to raise the Siege that is laid against our souls he hath beaten through the Enemy As now if a Town be beleaguer'd straightly besieged by an Enemy and the Enemy abroad in the Field having an army in the Field if any will come to raise the Siege they must fight through the Army they must beat through the Army before they can raise the Siege Never a tempted sould but is thus besieged with temptation closely begirt and the Devils were abroad in the field were the Masters of the field till Christ came and no man nor Angel was able to beat through but Jesus Christ beat up the Quarters all along beat through the Enemy cast out Devils all along overcame Paul by being tempted overcame temptation So by his dying he overcame death and by taking our infirmities upon him he overcame our infirmities and by being subject to the Law he overcame the Law and the curse of the Law and so by being tempted he overcame temptation and having beaten the Enemy out of the field he is now able to raise the Siege he is absolutely able to raise the Siege which none else is able to do He is able to save to the uttermost We shall not need to stand long on this But you will say We will grant Christ is able to succour tempted souls but is he willing Yes He is infinitly willing to succour poor tempted souls Our great succour lies in Reconciliation with God the Father as by comparing these two verses together doth appear God the father hath set him forth to be a propitiation it was the will of God the Father that Jesus Christ should come and make propitiation it was his will Now look into the 40. Psalm and see what Christ saith concerning the will of the Father verse the 7. Loe I come in the volum of the book it is written of me I delight to do thy will O my God yea thy Law is within my heart Some books reade it Thy Law is within my bowels thy Law is within my heart 't is in my desires Yea not only saith he in my desires but in the Gospel we reade it With desiring have I desired to eat this Pass-over before he suffered Desiring have I desired And saith he I have a baptisme to be baptizeds with and I am straitened till it be accomplish't I can have no rest till it be done I am straitened till it be accomplished Yea not only so but saith he here in this Psalm I delight to do thy will 't is the will of God he should make propitiation and so succour I delight to do thy will And in the 8. of the Proverbs My delights are with the sons of men some reade it All my delight but 't is in the plural number When God laid the foundations of the earth my delights were with the sons of men A high and a great expression Surely Jesus Christ cannot but be willing to succour tempted ones when his delights are with the sons of men Again A man must needs be willing to do that which he is willing to suffer much for to be at much cost and pains for David was willing to build the Temple because he laid out so much by way of preparation And Araunah was willing to have a sacrifice because he gave up his threshing-flowr it appear'd he was willing And now when Jesus Christ is content to suffer so much that he may make a propitiation for sinners and reconciliation with the Father and so succour it argues that he is very willing Besides A man is willing to have that done which he is much troubled for if it be not done You know when Christ came to Jerusalem he wept saies the text and he wept He came a succouring and they would not be succoured How often would I have gathered thee as an hen gathers her chickens under her wings and thou wouldst not A Hen is a succouring creature Christ came a succouring came to gather them as a Hen. A Hen sits upon the eggs and hatcheth with the warmth of her body So doth Christ do with the warmth of his love A Hen sits till the feathers be off her own body makes her own body naked for to hatch up And so did Christ When the chicken is hatch't she succours it and covers it under her wings and when the chicken can run abroad let the hen find but a grain of corn she clucks and cals the chicken to her to have part of it And so did Christ And when danger comes the Kite comes she cals the chicken under her wings again to succour it So does Christ When he saies thus he came to gather them as a Hen gathers her chickens under her wings he came to succour them but they would not be succour'd see how he takes it the text saies He wept he wept he was much troubled Wise men don't use to weep before company children will but those that are very wise if they will weep they weep in private Jesus Christ that was the wisdom of the Father fals a weeping and all because they would not be succour'd Surely then Jesus Christ is very willing to succour poor sinners And beloved this was his love and this was his compassion in the day of his infirmity how great is it now in the day of his glory Again It argues that he is very willing to succour poor tempted souls because he was so willing to cure diseased bodies when he was upon the earth he was willing to cure them So willing as though it did cost a miracle yet he would do it So willing that though they did not know him as he