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book_n	aaron_n	abraham_n	see_v	14	3	3.3606	3	false

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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

the Father He did not as the Socinians say die only as an example for to teach us how to die but he offered up himself a sacrifice unto God the Father then Yea as if all sacrifices were met in him all those titles that are given unto other Sacrifices they are given unto him There were Three sorts of Sacrifices some were living others were not living and those were either solid as bread and the like or else they were liquid as wine and oyle There was a alwaies Destructio rei oblatiae A destroying of the thing offered If it were a living thing that was sacrificed then it was said to be slain In answer to that Jesus Christ is said to be a Lamb slain from the beginning of the world If it were a dead thing that was offered up as bread or corn a solid thing then the sacrifice or offering was said to be bruised In answer to that our Lord and Saviour Christ is said to be bruised for our iniquities If it were a liquid thing that was offered up to God as wine or oyle then it was said to be powred out In answer to this it is said of our Lord and Saviour That his soul was powred out unto death Thus all Sacrifices meeting in him Behold the Lamb of God saies John the Baptist when he saw Christ He does not say Behold the Bull of God or the Goat of God and yet Buls and Goats were sacrificed Why does he rather say behold the Lamb of God than the Bullock or the Goat For when the High Priest went into the Holy of Holiest and sprinkled the Mercy-Seat he did not sprinkle the Mercy-Seat with the blood of the Lamb but with the blood of a Goat and yet notwithstanding it is not said Behold the Goat of God but Behold the Lamb of God Why so Not only because that Christ was of a lamb-like and meek disposition as some would have it Nor only because that the great Type of Christ was the Pascal-Lamb though these be reasons But there was a dayly sacrifice in the Temple whether men brought any offering or no there was a standing sacrifice in the Temple morning and evening and that sacrifice was a Lamb. Now therefore to shew that Jesus Christ is the dayly sacrifice therefore he cries out and saies Behold the Lamb of God and not the Goat of God for the Goat was not sacrificed every day as the Lamb was For proof of this take the Apostles Exhortation Ephe. 5.2 Walk in love as Christ hath loved us and hath given himself for us an offering and a sacrifice to God Here are Three things considerable First He does not say Who hath redeemed us but to show his great love unto us Who hath given himself for us He doth not say Who hath given himself for our sins Yet he saies so in Gal. 1.4 Who gave himself for our sins But Who gave himself for us Why To shew who they were that he gave himself for He gave himself for us as sinners Again He saies here He gave himself for us an offering and a sacrifice not only an offering but a sacrifice too So that this first Proposition is cleerly proved That our Lord Jesus when he died upon the Crosse he did offer up himself as a sacrifice unto God the Father Secondly As he did offer up himself a sacrifice unto God the Father So when he was upon this Altar this sacrifice the sins of all beleevers were then laid upon Jesus Christ those that do now beleeve or shall hereafter beleeve they were all then laid upon Jesus Christ Look into the 53. of Isaiah ver 6. All we like sheep have gone astray and have turned every one to his own way and the Lord hath laid on him the iniquities of us all That which God laies on shall never be taken off no man shall take it off The Lord hath laid on him the iniquities of us all Yea Our iniquities are not only said to be laid on him but to use the same word that is used for the sacrifice it is said he bare our sins upon the Crosse as the Goat bare the sins of the people So saies the Apostle He himself bare our sins upon the Cross Moreover He did not only bare our sins upon the Cross but saies the Apostle he was made sin for us 'T is not said He was made a sinner or accounted a sinner only for us but he was made sin for us All our iniquities were laid on him he bare our sins and he was made sin for us upon the Crosse Thus briefly the Second Proposition is cleared That when he did thus offer up himself upon the Crosse as a sacrifice the sins of all beleevers were then laid on him Thirdly When the sins of beleevers were laid on him then he did make full satisfaction unto God the Father and Divine Justice for all our sins This is a bottom of much comfort For if the Lord Jesus Christ our surety had not satisfied to the utmost farthing our great Creditor God the Father for all our debts God the Father might come upon us the Debters But our Surety the Lord Christ hath given full satisfaction unto God the Father that no more demands can be made upon us And indeed else how could our Surety ever have come out of prison He was under arrest he was in the Jayle in the grave The Father the great Creditor lets him out and did not only let him out but the Lord Jesus Christ he goes inbto Heaven and sits down there at the right hand of the Father Surely if the Creditor had not been satisfied the Surety should never have bin released out of prison He was so fully satisfied That he looked for iniquity and he found none saies the text He look't over all his books to see if he could find any thing upon the score but he found none all our debts were paid Behold the Lamb of God that takes away the sin of the world He does not say That takes away the sin of the Jewes only but takes away the sin of the whole world He does not say That takes away the sins in the plural Number but takes away the sin in the singular Number Sins go so together as if they were but one but let the sin be never so twisted together as if it were but one sin this lamb of God he takes away the sin of the world And he does not say That hath pardoned the sin of the World for then a poor soul might say I but though he hath pardon'd my sin yet my sin is not mortified Neither does he say Behold the lamb of God that Mortifies or Destroyes the sin of the world But he gives you a word that takes in both pardon and Mortification too Behold the lamb of God that takes them away both in regard of Pardon and in regard of Mortification Behold the Lamb of God that takes away the sin of the world There is

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