Jesus Christ THE Great Wonder. DISCOVERED FOR THE Amazement of SAINTS. IN A SERMON Preached before the Right Honourable the Lord Major of London, and the Honourable Court of Aldermen, at Paul's.  
By MATTHEW BARKER, Preacher of the Gospel at leonard's East-Cheap. LONDON.  O the depth of the Riches both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out! Rom. 11. 33. Quando mens se ad deum cum am●re integrè convertit, incomprehensibili luce in sundum ejus effulgente, rationis & intellectus oculus, reverberatus caligat. Isagog. Corderii ad mist. Theol cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dionys. Areop. de divin. nomin. Cap. 7. 
LONDON, Printed by R. W. for Rapha Harford, at the Bible and States-Arms in Little Britain. 1651.   

TO THE RIGHT HONOURABLE, Thomas Andrews, LORD MAYOR, AND The HONOURABLE COURT of ALDERMEN.  
YOu were pleased to Order this Sermon to the Press; but I hope it hath already had one Impression upon your hearts, and I intended it for no other, and is the most noble and excellent kind of Printing; when the heart comes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Book engraven with the engravings of God, & the Epistle of Jesus Christ, written not with ink, but the Spirit of the living God. What I before 
2. Cor. 3. 3.  presented to your ears, I now again present to your eyes (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and if by either or both it shall reach your hearts, I have my reward; You should have had it sooner, but some troubles in my spirit, and some affairs in my hand have retarded it: But now you have it, and neither in matter or form much different from what it was. And the blessing of heaven attend it, that it may either make or renew some heavenly impressions upon your souls; for though it is true what the Apostle saith, Rom. 10. That Faith cometh by hearing, yet it is also as true what the Church saith, Lam. 3. 51. Mine eye affecteth my heart. Then are the senses of the body in their highest and properest operations, when they let in upon the soul those Ideas which will indeed raise, refresh, and nourish it.  
My great plot was, in this Discourse, (pardon this plot) to make you all Captives; not to myself, but to TRUTH and JESUS CHRIST; and I knew not how to do it by a more probable stratagem, then to set up this Jesus in his WONDERFULNES before you, as conceiving, that to men truly rational he cannot be presented under a more powerful and persuasive Notion. And so I thought it might be very suitable to men in Power and place; for the heart that is most effectually caught and captivated of Jesus Christ, is best accomplished for the sincere and vigorous prosecution of public affairs: Never doth the soul move aright in any service, if it be not originally drawn of him, and ultimately carried forth unto him. And O that your choicest affections might centre in his person, and your chiefest endeavours in his glory: We read in Rev. 19 1. of a great voice of much people in heaven, saying, Allelujah, salvation and glory, and honour, and power to the Lord our God. What salvation, what glory, what honour, and power the Lord hath given to his people in these days, he expects they should give them back again to him; that as they are his by their coming from him, so they may again be made his by returning them back unto him; and then shall we approve ourselves to be of those people in heaven. Apelles when he had drawn some curious piece, would set it in public view, and place himself behind the curtain to hearken what would be said of it by the people passing by: Jesus Christ hath set before us in his great works among us a fair draught, a lively representation of his glorious power, wisdom, justice, and mercy; and doth he not now stand still, and listen what the hearts, tongues, and actings of his people speak concerning it?  
Our great transactions were lately in our Wars abroad; they are now likely to be in our Counsels at home: Much of God hath been seen in those; and O that nothing of self might be seen in these: I hope at last God will direct us to find out one Common Centre of Truth and Righteousness wherein all honest hearts will meet.  
The Lord give your Lordship, and all others that sit with you at the Stern of this City, wisdom to sail between the two rocks of ANARCHY and TYRANNY, and then I hope you will arrive safe at the much longed for Haven of common righteousness, and peace. It is not for me to prescribe any thing in this nature. Only I shall pray, that the two Staves of BANDS and BEAUTY, may always stand at the gates of this City, by our sweet enjoyment of Jesus Christ in his Ordinances, and of one another in unity and love.  
Our first degree of happiness would be, not to differ; but the second is, to manage our differences with humility and wisdom, and to take them up before they prove like a breach of the Sea.  
We ought to mark those that cause divisions, much more those that delight in them. I shall no longer detain you from the perusal of those poor and broken meditations that follow; though they came from me in weakness, yet I hope, they will rise up in you with power, which will be a CROWN of Glory, and rejoicing to him, who desires to his utmost to be serviceable to the great Interest of your spiritual Estate,  
Matthew Barker.   
Isaiah Chap. 9 part of the 6. ver. And his name shall be called Wonderful, etc. 
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 expressly 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, than the rest of the Prophets, 
* Qui Isaiam legerit, versari se putet in Evangelio. Hier.  so that he is oftener quoted in the New Testament, than all the rest of the Prophets.  
In the beginning of this Chapter, he speaks pure Gospel: having in the preceding Chapters been foretelling and threatening a gloomy night of Captivity and desolation coming upon judah and jerusalem, 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 be able to look through the darkness of the night, to the beauty and glory of that day that was erstwhile 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.  
joy..  
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 suitable to man, and so the more pleasant: This light that shines from Christ, is intellectual, spiritual, breaking out from the highest sphere, and the first fountain of light.  
2. Second is joy: as in ver. 3. They joy before thee; Which is expressed by two of the highest joys in nature; the one is of harvest, when the Husbandman reaps the fruit of his long toil 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 Soldier makes his triumph, and divides the spoil.  
3. 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 burden, and the staff of his shoulder, the rod of his oppressor.  
First, The yoke of his burden, or burdensome yoke, which is the Law, which Christ hath broken off from the necks of Saints.  
Second is, The staff 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 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Sceptre of his oppressor, which is the dominion and reign of the devil.  
2. Next we have the manner of it, expressed by a twofold 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 Conqueror Gideon 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 significant to this purpose, Rom. 8. 33. Who shall lay any thing to the charge of God's Elect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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.  so 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 fearful, 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 fight 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 wont policy, or warlike stratagems, but by Lamps and Pitchers, and the sound of Trumpets: So our Lord jesus 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 Satan, confounds and scatters all the enemies of our salvation.  
This is the first Parallel.  
Next, it is paralleled with other ordinary battles and victories, ver. 5. Every battle of the Warrior 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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the fuel of fire.  
So in Christ's spiritual battles, you have all these Concomitants: here 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 ways within us: Two irreconcilable parties clashing and fight 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.   
Lastly, other victories are attended with burn; 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 warrior that fights these battles, the Conqueror that subdues these enemies: here are great Victories achieved, brave exploits acted, strong and puissant adversaries broken: do you not long to see the person brought forth in view, whose achievements ye have heard the high reports of, and before you see him, are speaking within yourselves, 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 than a Child▪ For unto us a Child is born, and unto us a Son is given, etc. The Child is the same 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 sovereign 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 man's salvation: First, Wonderful, in the new birth, so strangely changing the course of corrupt nature. Secondly, Counsellor, in making man wise in his choice, 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 concernment; 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 days, and we are cast upon those Ages of the world wherein he will yet further merit and magnify it.  
Wonderful. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 
Vid. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a Paradox, or Paradoxnes itself: 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 he 
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, unless 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 conceivable; 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; without name, and yet of many names, because by whatever name we call any excellency or good in the creature, it may eminently be praedicate of him; for he is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 unconceivable to all created understanding. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as one elegantly speaks.  
Some names attributed to God speak him forth in his absolute Essence and Being, as Jehovah, Elshaddai;  
Others 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, etc.  
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 quickening 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 favour 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 man's 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 itself in its abstracted and immediate vigour. Now both these may be seen eminently, in 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 than all.  
For Persons.  
1. Adam, a wonderful person, form 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 loins, 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 and 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 than 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; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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 loins 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.  
Another wonderful man was Isaac, issuing out of the dry, and as it were, dead bodies of Abraham and Sarah; when the vigour and virtue 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 brethren's sheaves, and the Sun, Moon, and eleven Stars did obeisance, 
Gen. 37. 7, 9  in a Dream or Vision: So all power in Heaven and Earth is in the hand of Christ; and to him every knee shall bow.  
To mention but one person more of many: Samson a 
Judg. 14, 16.  wonderful man; who slew a Lion with his hand, and tore him in pieces like a Kid: So doth Jesus Christ slay and conquer Satan, break his power and kingdom in pieces.  
Again, Samson 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 wholesome and saving slaughter.  
Again, Samson 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 thewiths, and green cords wherewith he was bound, he broke 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, joshua, 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 jacob's Ladder, though seen but in a vision, yet was wonderful to jacob, whose bottom was upon the Earth, 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.  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 dwell and shine forth in the humanity, and the humanity not to be extinguished or overwhelmed by it, is very wonderful.  
And so Noah's Ark, a strange thing: That being without Rudder, Anchor, Ballast, etc. should yet preserve Noah, his house, and all the creatures with him upon the raging waters for an hundred and fifty days: So 
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 itself, 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 days together, as is probable, that so many thousand Israelites, with their wives and children, with their beasts and  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 saved: 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.  with 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 jesus Christ.  
And so Aaron's 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 ways Wonderful.  

In his Person.  
In his Offices.  
In his Works.   
1. First in his Person: which is really (as it was hyperbolically affirmed of Dionysius the Areopagite) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 eyes upon Divinity, we are presently swallowed up. As those waters of the Sanctuary we read of Ezek. 47. were first to the Ankles, and then to the Knees, and then to the Loins, and then became waters that could not be passed over, waters to swim in: So as we ascend from inferior beings, to those that are superior, we find the waters rising higher and higher upon us, as we meet with perfections of a greater height and depth, till we arrive at the being of the ever blessed God, and there we are swallowed up.  
Touching the Almighty, saith job, 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 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  swallowed 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 sense, reason, judgement, fancy, 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● ment concipitur▪ God 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 ment 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 Universe 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, form by the immediate finger of the Spirit, without the concurrence of any natural Plastic 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 form 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 conveyance of it, and the extent, and perfection of it.  
First, for the conveyance, not attained by study, travel, and inquiry, as Humane knowledge and wisdom ordinarily are: but immediately descending upon him in the light of the Divinity; the Godhead opening itself upon him, and pouring forth itself into him. And therefore the Baptist tells us, that what Christ saw and heard, that he testified: He saw and heard all in God; 
Joh. 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 Wind and Seas obey him? Beloved, while you look upon him speaking to the devils, and they tremble at his voice; 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 Father's 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 virtues did shine forth in a wonderful manner in him; wonderful patience, strange humility, unconceivable mercy, astonishing kindness, and goodness.  
We might add also how he was wonderful at his death, when as the rocks rend, 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 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diony. Areopagita. Vid. Tertul. Apologet. , Either God suffers, or doth sympathise 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 virtue of this union, the properties of the Godhead are ascribed to the Manhood; as to be Infinite, Omnipotent, etc. And, the properties of the Manhood are attributed to the Godhead; as to shed blood, die, 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 die: for riches and poverty, glory and shame, strength and weakness, righteousness and sin, fullness and emptiness to meet thus together in this union, is such a Mystery 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 fullness 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 Universe into the Divine person.  
3. Thirdly, In this union, we see Man in the sovereignty and power of God: Man, exercising power and dominion over all the works of God; for the Humanity doth cooperate with the Divinity in swaying the Sceptre, 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 reigning in the same authority and sovereignty 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 his works: this fabric of Heaven and Earth is a wonderful piece, and much of God's 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 God's 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 showed him first wonderful in his person.  
2. In the second place, we shall 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 Thief 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 Sceptre in his hand, but nails? any Throne, but a Cross? any Purple, but Blood? any Guard, but Executioners? Again, A strange King, if you look upon his anointing: The Spirit was that oil wherewith he was anointed of God: and the Sceptre he sways is a strange Sceptre; other Sceptres are of gold and silver, but Christ's Sceptre 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 Sceptres 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 Sceptre not only kills, but makes alive; not only wounds, but heals not only lays commands on men, but gives heart and power to obey those Commands, which no other Sceptre can do.  
Again, He is a strange King, if ye look upon the nature of his Kingdom, which consists not in outward pomp, magnificence and state, worldly honours, riches, and delights as the Kingdoms of this world, but in righteousness, 
Rom. 14. 17.  peace, 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 flourishing 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 Christ's mouth, and that when the powers of this world have generally engaged 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 Altar 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 wondrously: 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 Father's wrath; In which Sacrifice he did indeed do wondrously, 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, Vrim and Thummim, an embroidered coat, an Ephod and Girdle, etc. 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 showed him wonderful in his Offices.  
Lastly, He is also wonderful in his works; If you speak first, 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 suitable to this place and Auditory: And further, I might carry you along through the works of Providence, and show 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 Father's glory, and his Churches good.  
And so we might pass to the work of Redemption, and show 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 of that thick darkness that before did cover us; when he comes and opens the door of man's 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 mere 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 straitened in the Application, where I shall speak something further of them.  

Application.  
Use. 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 enquiring 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 man's 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 wonderfulness in him, let this draw your eyes and your hearts to him: Many men are of contemplative spirits, who delight to inquire 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 than 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 shall 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 sanctify thee▪ and wonderful fullness to fill and satisfy 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 height, depth, and breadth in them, not easily discovered: and the further we search into this great mystery, the Lord Jesus, the more will his wonderfulness shine forth upon us: And 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 mystery 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 height, 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 find 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 mere 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, rejoice and glory in them.  
Use 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 thyself 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.  hath directed the Spirit of the Lord, or being his Counsellor hath taught him? saith the Prophet. In nothing is God more wonderful, then in the path and method wherein he walks: And this is that which many forward Professors in our days 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 than 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 encountered with great difficulties, and strong opposition, and great mountains laid in the way of Zions 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 Zion, but in a way that few shall be able to bear.  
We have cried 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 them, 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.  
Use 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 Zion 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 settled 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 height; for here is One whose name is Wonderful, is engaged 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 savour of this name of his.  
Our expectation of a person, is usually, according to his abilities; as the man is, so is his strength; and as his strength is, so are his actings: what manner of salvation may Saints than expect from such a wonderful person, as Jesus Christ, and who will engrave this Name of his in visible Characters all along upon it!  
Use 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 shall 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 ourselves 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 ourselves from ourselves, 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 ecstasy. And,  
First, Look upon his person, and wonder there; look upon him first, in the glory of his Divinity, and lose thyself in it, as in a sea of sweetness and pleasures: pursue thy thoughts, till thou arrivest at infinity, and there delight to lose thyself; for the more thou knowest of God, the more shalt thou be better able to see, that he is above all knowledge.  
The 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 twice, 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 wondering 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!  
And 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 itself, 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 comeliness he saw in any, put all into that one Picture: so all the several stamps and lineaments of beauty which are 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 fullness, as we spoke 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 nonplussed 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 Scholars 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. verse. O Lord, how manifold are thy works, in wisdom hast thou made them all. And Elihu calls upon Job, Chap. 37. 14. Harken, 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, or 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 Son's 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 virtue 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 Rainbow its various colours, and bends it through the sky like a bow? What is that? which thunders in the clouds, and rattleth 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 burden of it? Whence is the ebbing and flowing of the sea; and why do not the proud waves thereof overflow the banks, when as they rise many degrees above them? Whose power and wisdom hath done all these things, what is his name, or his son's 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 delightful 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 roots 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 multiplied himself into such various beauties, forms, and images, let us by these rise up above these, unto himself who is all, and infinitely more than 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, across, 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 show you the wonders of providence in the several Ages of the world; and in what a strange method it hath carried on the affairs of the Nations: especially those that have more immediately 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 threatened to overwhelm her: Yea, and 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 than our own Nation, and these latter years; wherein God hath carried on the affairs of his people, by a continued series of wonders.  
To extirpate that Prelatical power that had so deeply riveted itself 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 terror to their enemies, though far more and mightier in outward strength than 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 achieved 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' Prophecy, What hath God wrought! Who can look upon 
Num. 23. 23.  these things with an unprejudiced spirit, and not stand still and wonder?  
And 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 mere nothing, setting up itself, 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 fight 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 fight 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 go and workings of God in thine own heart: what strange innovations he hath made within thee: what glorious deliverances he hath accomplished for thee: When Christ was upon the Earth, he opened the eyes of the 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 Lepers, etc. which the people beholding, in one place we read, they wondered greatly, in another, they were astonished 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 wondering, 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 23  Predestination; The Celestines, and Manichees the Doctrine of God's 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 ways 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 biased or seduced by fleshly lusts, it suggests nothing that 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, than 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Saviour's 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 local 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? Christ's takes him 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 wondered 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.  their 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, etc. 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 murmur, discontents, and detractions from his glory, provoke him to anger against them.  
Others are taken up about things secular and earthly; about 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 enchanting splendour 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 this 
Lib. de mundi opificio.  Character, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more admiring the world, than 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 than 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 mere 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 God 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 itself in him, when all understanding ceaseth; and is silently wondering at what it cannot comprehend, and lies down astonished 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 absorbed, 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 wondered, and glorified God; first; wondered, 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 glorify him, when once we do admire him. And indeed, what is not wonderful to us, that we are not apt much to extol 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 wondering 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 wondered 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 divine 
Aug. 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 height, etc. 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.  
3. This will also draw out the soul to a more confident dependence upon Jesus Christ. Can we comprehend the utmost bounds of that power and wisdom, that righteousness and fullness 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 itself 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 atone for them: And are thy wants, thy weakness, thy distempers wonderful, that thou canst not know them? here is power, holiness, fullness more wonderful, and farther above thy knowledge. And therefore cast thyself with much confidence upon him in all straits, wants, dangers, and difficulties whatsoever.  
4. This will also have another effect, it will take off thine heart from admiring the creature. By thy wondering 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, seethe 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 the 
Heb. 11. 24. 25. 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 ecstasy, admiring the unutterable things 
Phil. 3. 8.  of Christ, accounted all but loss and dung for the knowledge of him. And our Lord Jesus living always in the clear sight of his Father's glory, was not at all alured or affected with the glory of the Kingdoms of this world, when it was by Satan set before him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 ourselves.  
5. Lastly, This will also lead the heart into an holy boasting, and triumphant rejoicing 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 fullness and riches of Christ, as inexhausted, and unsearchable, and are wondering 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 receipts from him, thou hearest yet a voice speaking to thee, thou shalt yet enjoy and see greater things than these.  
Use 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 endeavour 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 of 
Zach. 3. 8.  Joshua the Priest, and his fellows in another sense) men of wonder. Surely if we do visibly deny ourselves, subject all our own Interests to the glory of Christ, the promoting the Gospel, and establishing Justice and Righteousness in the 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 trial, 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 burdens removed, and Common Justice impartially administered 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 walls Salvation, and thy gates Praise.   
FINIS.