Christ Set Forth, Treatise · Part 2

Christ Set Forth · Treatise · Part 2

p. 42THE HEART OF Chriſt in Heaven, TO Sinners on Earth.

II. PART.

HEB. 4. 15.

For we have not an High-prieſt which cannot be touched with the feeling of our infirmities: but was in all points tempted like as we are, yet without ſin.

THE onelyonly Uſe I ſhall make of theſe words is, to be a foundation unto that ſecond part of that head or point of Doctrine into which I have made an entrance; which was to demonſtrate the gracious inclination and temper of Chriſts he art towards ſinners, now he is in Heaven.

p. 43The extrinſecall Demonſtrations of this (which I make the firſt part of it) are diſpatched: And for a ground-word to theſe more Intrinſecall Demonſtrations (which make a ſecond part) I have choſen this Text, as that which above any other ſpeaks his heart moſt, and ſets out the frame and workings of it towards ſinners; and that ſo ſenſibly, that it doth (as it were) take our hands, and lay them upon Chriſts breaſt, and let us feele how his heart beats, and his bowels yerne towards us, even now he is in glory: The very ſcope of theſe words being manifeſtly to encourage Beleevers againſt all that may diſcourage them, from the conſideration of Chriſts heart towards them now in heaven.

To open them, ſo far as they ſerve to my preſent purpoſe.

Firſt, all that may any way diſcourage us, he here calls by the name of Infirmities, thereby meaning both

1. The evill of afflictions of what ſort ſoever, Perſecutions, &c. from without.

2. The evill of ſins which doe moſt of all diſcourage us, from within.

And that both theſe are menat,

1. That under [Infirmities] he meanes perſecutions and afflictions is manifeſt, not only in that the word is often uſed in that ſenſe, as 2 Cor. 11. 30. and Chap. 12. 5. but alſo it is plain, that the phraſe is here ſo intended, for his ſcope is to comfort them againſt what would pull from them their profeſſion, as that fore-going exhortation [Let us p. 44hold faſt our profeſsion] implyes; Now that which attempted to pull it from them, were their perſecutions and oppoſitions from without: It appears alſo becauſe his argument here of comforting them againſt theſe infirmities, is drawne from Chriſts example, In that he was in all things tempted as we are.

Yet ſecondly, by [infirmities] are meant ſins alſo, for ſo in the proceſſe of this diſcourſe hee uſeth the phraſe, and makes them the main object of our Highprieſts pity; for in the next words, Chap. 5. 2. ſhewing vvhat the qualifications of the High-prieſt under the Law were, (who were types of our great High-prieſt) he makes this one, (ſuitable to this here mentioned) that he was to be one that could have compaſsion on the ignorant, and thoſe that were out of the way; (that is, upon ſinners, for ſins are thoſe ignorances and goings aſtray from God;) and then adds, in that himſelfe was cloathed with infirmities; that is, with ſins. And although it is ſaid here that Chriſt was without ſin in all, yet he was tempted by Satan unto all ſorts of ſins, even as we are. And that by [infirmities] ſins are mainly here intended, is yet more evident from the remedy propounded againſt them which they are here encouraged to ſeeke for at the throne of grace, namely, Grace and MercieMercy. Therefore let us come boldly to the throne of Grace, that we may finde [Grace and merciemercy] to helpe in time of need: So it follows in the next words. Grace to help againſt the power of ſinne, and MercieMercy againſt the guilt and puniſhment of it; both which are the greateſt p. 45diſcouragers to come boldly to that throne, and therefore he muſt needs intend thoſe kindes of infirmities chiefly in this his encouragement and comfortory given.

Now ſecondly, for a ſupport againſt both theſe, he lets us underſtand how feelingly and ſenſibly affected the heart of Chriſt is to ſinners under all theſe their infirmities, now he is in Heaven, (for of him advanced into heaven, he here ſpeakes, as appeareth by ver. 14.) And if the coherence with that verſe be obſerved, we ſhall ſee that he brings in this narration of it ſetly, by way of preventing an objection which might otherwiſe ariſe in all mens thoughts from that high and glorious Deſcription which he had given of him in that 14. ver. [We have a great High-Prieſt, who is paſſed into the Heavens, &c.] He knew wee would be apt from this preſently to thinke, he may be too great to be an High-Prieſt for us to tranſact our affaires; and that this greatneſſe of his might cauſe him to forget us, or if he did remember us, and take notice of our miſeries, yet being paſſed into the Heavens, and ſo having caſt off the frailties of his fleſh which hee had here, and having cloathed his humane nature with ſo great a glory, that therefore hee cannot now pitie us, as he did when he dwelt among us here below; nor be ſo feelingly affected and touched with our miſeries, as to be tenderly moved to compaſſionate and commiſerate us, ſo he is not now capable of a feeling of griefe, and ſo, not of a fellow-feeling, or ſympathizing p. 46vvith us; his ſtate and condition now is above all ſuch affections; which affections notwithſtanding are they that ſhould put him upon helping us, heartily and cordially. And for him to bee expoſed to ſuch affections as theſe, were a weakeneſſe, an infirmity in himſelfe, which heaven hath cured him of. His power and glory is ſo great that he cannot bee thus touched, even as the Angels are not: And he is advanced for above all Principalities and powers, Epheſ. 1. 15.

This the Apoſtle carefully pre-occupates; and it is the very objection which he takes away. Wee have not an High-Prieſt who cannot, &c. Duplex negatio aequipollet affirmationi; nay, two negatives doe not onelyonly make an affirmative, but affirme more ſtrongly: they make an affirmation contradictory to a contrary and oppoſite thought. Now this ſpeech of his is as much as if he ſhould have ſaid, Well, let heaven have made what alteration ſoever, upon his condition, in glorifying his humane nature, which be it never ſo free from fleſhly paſſions, and in ſtead of fleſh be made like Heaven; let him be never ſo incapable of impreſſions from below: yet he retaines one tender part and bare place in his heart ſtill unarmed, (as it were) even to ſuffer with you, and to be touched if you be. The word is a deepe one, [foreign] He ſuffers with you, hee is as tender in his bowels to you as ever he was: that hee might be moved to pitie you, he is willing to ſuffer (as it were) one place to be left naked, and p. 47to be fleſh ſtill, on which he may be vvounded vvith your miſeries, that ſo he might be your mercifull High-prieſt.

And whereas it may bee objected, that this were a weakeneſſe: The Apoſtle affirmes that this is his power, and a perfection and ſtrength (of love ſurely) in him, as the word foreign importeth: that is, that makes him thus able and powerfull to take our miſeries into his heart, though glorified, and ſo to be affected with them, as if he ſuffered with us, and ſo to relieve us out of that principle, out of which he would relieve himſelfe.

There are two things which this Text gives mee occaſion to take notice of, and apart to handle.

Firſt, (more generally) That Chriſts heart now in heaven, is as graciouſly affected unto ſinners, as ever it was on earth.

And ſecondly, (more particularly) the manner how. Or thus:

1. That he is touched with a feeling, or ſympathizeth with us, (as the word is.)

2. The way how this comes to paſſe; even through his having been tempted in all things like unto us. In handling the firſt, I ſhall give thoſe Intrinſecall Demonſtrations of it that remaine; and in handling the other, further open the Text. To come therefore firſt to thoſe Intrinſecall Demonſtrations of this Doctrine, which I engraft upon theſe words, and ſhoots naturally from them, namely, That the heart of Jeſus Chriſt p. 48now he is in heaven, is as graciouſly inclined to ſinners, as ever it was on earth.

§. 1.

The firſt ſort of Intrinſecall Demonſtrations drawn from the influence all the three Perſons have for ever into the heart of the Humane nature of Chriſt in heaven.

THe firſt ſort of Demonſtrations ſhall be fetcht from all the three Perſons, and their ſeverall influence they have into Chriſts heart in heaven, to encline it towards us.

The firſt ſhall be taken from God his Father, who hath thus advanced him; and it hath two parts: 1. That God hath given a perpetuall command to Chriſt to love ſinners; 2. That therefore his heart continues the ſame for ever.

For the firſt, God the Father hath given Ieſus Chriſt a ſpeciall command to love ſinners; and hath withall implanted a mercifull gracious diſpoſition in his heart towards them. This I mention to argue it, becauſe it is that which Chriſt alledgeth, Iohn 6. 37. as the originall ground of this diſpoſition of his, not to caſt out thoſe that come to him: For it is my Fathers will (ſayes he in the following verſes) that I ſhould performe that which I came downe from heaven for, ver. 38. And this lyes now ſtill upon him now he is in heaven, as much as ever: for his will alſo is (ſayes he, ver. 39, 40.) that I ſhould p. 49raiſe them up at the laſt day, ſo as it muſt needs continue the ſame till then. And compare with this the 10. of Iohn, from ver. 15. to 18. where having diſcourſed before of his care and love to his ſheep, to give his life for them, to know and owne them, and to bring them into the fold, &c. he concludes at ver. 18. [This commandment have I received from my Father.] It is his will, ſayes the 6. of Iohn, (and if a good ſon knowes that a thing is his fathers mind and will, it is enough to move him to doe it; much more if it be his expreſſe command.) And in this 10. of Iohn he further ſayes, that it is the command which he had received from the Father. A command is a mans will peremptorily expreſſed; ſo as there muſt be a breach, if it be not fulfilled: and ſuch a command hath God given Chriſt concerning us. Out of both which places I obſerve three things to be the matter of this will and command of Gods: Firſt, that Chriſt ſhould die for his ſheep; in reſpect to which command, he continued ſo to love them whilſt here, as to lay downe his life for them: ſo Iohn 10. 15. but then he tooke it up againe, and is aſcended into heaven. Therefore thoſe other two things commanded him, doe concerne him when he is in glory; namely, to receive all that come to him, which is the ſecond; and the third, to looke that he loſe none of thoſe for whom he dyed, but to raiſe them up. And for theſe his Fathers command lyes as ſtrictly on him, now he is in Heaven, as for dying for them whilſt he was on earth: [This p. 50command have I received from my Father, and this is his will.]

And together with this command, God did put into his heart (as where he commands he ever uſeth to doe) ſuch an inſtinct of tranſcendent love towards them, as ſhall ſo ſtrongly encline him to performe it, that he ſhall neede no more commands. He hath put ſuch a foreign, ſuch an eſpeciall love into him, as he hath put into the hearts of parents towards their own children, more then to all other mens children which they ſee beſides, although more beautifull and more witty then their own. And both this commandement, and this inclination of love towards them, wee have at once expreſſed Pſal. 40. 8. where giving the reaſon why he became our Mediator, and ſacrificed himſelfe, he not onelyonly ſayes, I come to doe thy will O God; but alſo, Thy law is in my bowels: In which ſpeech, both theſe two are mentioned:

1. That command I mentioned is there expreſſed, for it is called a Law.

And 2. it was a law wrought into ſuitable diſpoſitions in his heart; and therefore ſaid to bee a Law in his heart or bowels.

You may eaſily conceive what Law it was by the ſubject of it, his Bowels; which are ſtill put for the moſt tender affections; (Coloſ. 3. 12. Bowels of merciemercy, kindneſſe, &c.) It was no other then that law of love, mercy and pity to poore ſinners, which God gave him in charge, as he was to be Mediator. It was that ſpeciall law which lay on p. 51him as he was the ſecond Adam; like that which was given to the firſt Adam, Non concedendi, over and above the Morall Law, not to eate the forbidden fruit; ſuch a Law was this he there ſpeakes of: It was the law of his being a Mediator and a ſacrifice, (for of that he expreſly ſpeakes, v. 6, 7.) over and beſides the Morall Law, which was common to him with us. The word in the Originall is, [In the middeſt] of my bowels, to ſhew it was deeply engraven: it had its ſeat in the center, it ſate neereſt, and was moſt inward in his heart.

Yea, and as that ſpeciall Law of not eating the forbidden fruit, was to Adam, Praeceptum Symbolicum, (as Divines call it) given over and beſides all the ten Commandments, to be a tryall, a ſigne or ſymbole of his obedience to all the reſt; ſuch was this Law given unto Chriſt, the ſecond Adam; ſo as that God would judge of all his other obedience unto himſelfe by this: Yea it was laid on him vvith that earneſtneſſe by God, and ſo commended by him, as that if ever Chriſt vvould have him to love him, he ſhould be ſure to love us. Thus in that place fore-cited, Iohn 10. 17, 18. Chriſt comforts himſelfe with this in his obedience, [Therefore doth my Father love me:] It is ſpoken in relation unto his fulfilling this his command formerly mentioned; and ſo withall imports, as if God ſhould love Chriſt the better for the love he ſhould ſhew to us; it pleaſed him ſo well to ſee Chriſt love us. And ſo it is as if God when he gave Chriſt that Commandement, p. 52ver. 18. had ſaid, Sonne, as you vvould have my love continue tovvards you, let me ſee your love towards me ſhewne in being kinde to theſe I have given you, whom I have loved with the ſame love wherewith I have loved you; (as you have it, Iohn 17. 23.) As God vvould have us ſhevv love unto him, by loving his children: ſo he vvould have Chriſt alſo ſhevv his love towards him by loving of us.

Novv for the ſecond Branch of this Demonſtration, namely, that that love vvhichwhich Chriſt, vvhen on earth, expreſſed to be in his heart, and vvhichwhich made him die for ſinners upon this command of his Father, that it doth certainly continue in his heart ſtill, novv that hee is in Heaven, and that as quick and as tender as ever it was on earth, even as vvhen he vvas on the Croſſe, & that becauſe of his Fathers command. It is evidenced thus: For it being a Law vvritten in the midſt of his bowels by his Father, it becomes naturall to him, and ſo indelible, and (as other Morall Laws of God written in the heart are) perpetuall. And as in us, when we ſhall be in heaven, though Faith ſhall faile, and Hope vaniſh, yet Love ſhall continue, (as the Apoſtle ſpeaks) ſo doth this love in Chriſts heart continue alſo, and ſuffers no decay; and is ſhewne as much now in receiving ſinners, and interceding for them, and being pitifull unto them, as then in dying for them. And this love to ſinners being ſo commanded & preſſed upon him, (as was ſaid) that as he would have his Father love him, he ſhould love them; p. 53and ſo, being urged upon all that great love that is betweene him and his Father; this as it muſt needs worke and boile up a ſtrong love in him unto ſinners, ſo likewiſe the moſt conſtant and never-decaying love that could be: And this is argued from the analogie of that principle upon which Chriſt urgeth us to love himſelf, Iohn 15. 10. He moveth his Diſciples to keep the Commandments he gave them, and uſeth this argument, [For ſo ſhall you abide in my love;] and backs it with his owne inſtance, [even as I have kept my Fathers commandments, and abide in his love.] Now therefore this being the great Commandment that God layeth on him, to love, and die for, and to continue to love, and receive ſinners that come to him, and raiſe them up at the latter day, certainly hee continues to keep it moſt exactly, as being one of the great tyes betweene him and his Father, ſo to continue in his love to him. Therefore ſo long as hee continues in his Fathers love, (and now he is in heaven, and at his right hand, he muſt needs continue in higheſt favour with him;) ſo long wee may be ſure he continues to obſerve this. And thus that he ſhould continue ſtill to love us, both love to his Father, and love to himſelfe obligeth him: we may therefore be ſure of him that he both doth it, and will doe it for ever. O what a comfort is it, that as children are mutuall pledges and tyes of love betweene man and wife, ſo that wee ſhould be made ſuch betweene God the Father and the Sonne! And this demonſtration is taken p. 54from the influence of the firſt Perſon of the Trinity; namely, from God the Father.

Then (ſecondly) this his love is not a forced love, which he ſtrives onelyonly to beare towards us, becauſe his Father hath commanded him to marry us; but it is his nature, his diſpoſition: Which added to the former, affords a ſecond demonſtration of the point in hand, and is drawn from God the Sonne. This diſpoſition is free and naturall to him; he ſhould not be Gods Son elſe, nor take after his heavenly Father: unto whom it is naturall to ſhew merciemercy, but not ſo to puniſh, which is his ſtrange worke, but merciemercy pleaſeth him, he is the Father of merciemercy, hee begets them naturally. Now Chriſt is his own Sonne, foreign (as by way of diſtinction hee is called) and his naturall Sonne; yea, his humane nature being united to the ſecond Perſon, is thereby become the naturall Son of God, not adopted, as we are. And if he be his naturall Son in priviledges, then alſo his Fathers properties are naturall to him; more naturall then to us, who are but his adopted ſons. And if we as the elect of God (who are but the adopted ſons) are exhorted to put on Bowels of merciemercy, kindneſſe, humbleneſſe of minde, meekeneſſe, &c. (as Col. 3. 12.) then much more muſt theſe diſpoſitions needs be found in Chriſt the Naturall Son, and theſe, not put on by him, but be as naturall to him as his Son-ſhip is: God is love, (as Iohn ſayes) and Chriſt is love covered over with ſleſh, yea, our fleſh. And beſides, it is certain, that as God hath faſhioned the hearts of all p. 55men, and ſome of the ſonnes of men unto more merciemercy and pitie (naturally) then others, and then the holy Spirit comming on them to ſanctifie their natural diſpoſitions, uſeth to work according to their tempers; even ſo it is certain, that he tempered the heart of Chriſt, and made it of a ſofter mold and temper then the tendernes of all mens hearts put together into one (to ſoften it) would have been of. When he was to aſſume an humane nature, he is brought in, ſaying, (Heb. 10.) A body haſt thou fitted me: That is, an humane nature, fitted as in other things, ſo in the temper of it, for the God-head to work and ſhew his perfections in beſt. And as he tooke an humane nature on purpoſe to be a mercifull High Prieſt; as Heb. 2. 14. ſo ſuch an humane nature, and of ſo ſpeciall a temper and frame as might be more mercifull then all Men or Angles. His humane nature was made without hands; that is, was not of the ordinary make that other mens hearts are of: though for the matter the ſame, yet not for the frame of his ſpirit. It was an heart beſpoke for on purpoſe to be made a veſſel, or rather fountain of merciemercy, wide and capable enough to be ſo extended, as to take in and give forth to us again, all Gods Manifeſtative mercies, that is, all the mercies God intended to manifeſt to his elect: & therefore Chriſts heart had naturally in the temper of it, more pity then all men or Angles have, as through which the mercies of the great God were to be diſpenſed unto us; and this heart of his to be the inſtrument of them. And then, this man and the heart of this p. 56man ſo framed, being united to God, and being made the naturall Son of God, now naturall muſt merciemercy needs be unto him?

And therefore continue in him now hee is in Heaven: For though he laid down all infirmities of our nature, when he roſe again; yet no graces that were in him whilſt he was below: they are in him now as much as ever, and being his nature, (for nature we know is conſtant,) therefore ſtill remains. You may obſerve, that when he was upon earth, minding to perſwade ſinners to have good thoughts of him, as he uſed that argument of his Fathers command given him; ſo hee alſo layes open his own diſpoſition: Mat. 11. 28. Come to me you that are weary and heavy laden,—for I am meek and lowly of heart. Men are apt to have contrary conceits of Chriſt, but he tells them his diſpoſition there, by preventing ſuch hard thoughts of him, to allure them unto him the more. We are apt to thinke, that hee being ſo holy, is therefore of a ſevere and ſowre diſpoſition againſt ſinners, and not able to beare them; no, ſayes he, I am meek, gentleneſſe is my nature and temper; as it was of Moſes, who was (as in other things, ſo) in that grace his Type: he was not revenged on Miriam and Aaron, but interceded for them. So ſayes Chriſt; injuries and unkindneſſes doe not ſo worke upon me, as to make mee irreconcileable, it is my nature to forgive; I am meeke. Yea, but (may we thinke) he being the Sonne of God, and Heire of Heaven, and eſpecially p. 57being now filled with glory, and ſitting at Gods right hand, he may now deſpiſe the lowlineſſe of us here below; though not out of anger, yet out of that heighth of his greatneſſe and diſtance that he is advanced unto, in that we are too meane for him to marry, or bee familiar with: Hee ſurely hath higher thoughts, then to regard ſuch poore low things as we are: And ſo though indeed we conceive him meeke, and not prejudiced with injuries, yet he may bee too high and lofty to condeſcend ſo far as to regarde, or take to heart the condition of poore creatures. No, ſayes Chriſt, I am lowly alſo, willing to beſtow my love and favour upon the pooreſt and meaneſt. And further, all this is not a ſemblance of ſuch an affable diſpoſition, nor is it externally put on in the face and outward carriage onelyonly (as in many great ones, that will ſeeme gentle and curteous) but there is all this foreign, in the heart: it is his temper, his diſpoſition, his nature to be gracious: which nature he can never lay aſide. And that his greatneſſe when he comes to enjoy it in Heaven would not a whit alter his diſpoſition in him, appears by this, that he at the very ſame time when he uttered theſe words, tooke into conſideration all his glory to come, and utters both that and his meeknes with the ſame breath: So ver 27. All things are delivered to mee by my Father: and preſently after for all this he ſayes, Come unto me all you that are heavie laden,—[I am meeke and lowly;] ver. 28, 29. Looke therefore what lovely, ſweete, and p. 58delightfull thoughts you uſe to have of a deere friend, who is of an amiable nature, or of ſome eminently holy or meeke Saint, of whom you thinke with your ſelves, I could put my ſoule into ſuch a mans hands, & can comprimiſe my ſalvation to him (as I have heard it ſpoken of ſome:) Or looke how we ſhould have beene encouraged to have dealt with Moſes in matter of forgiveneſſe, (who was the meekeſt man on earth) or treated with Ioſeph, by what we reade of his bowels towards his brethren: or what thoughts we have of the tender hearts of Paul, or Timothy unto the ſoules of men in begetting, and in nurturing and bringing them up to life (being affectionately deſirous of you, we were willing (ſayes Paul) to impart our own ſoules to you, 1 Theſ. 2. 8.) and this, naturally, (as his word is, 2 Phil. 20.) even ſuch and infinitely more raiſed apprehenſions ſhould wee have of that ſweeteneſſe and candour that is in Jeſus Chriſt, as being much more naturall to him.

And therefore the ſame Apoſtle doth make Chriſts bowels the patterne of his, Phil. 1. 8. Ge…. is my witneſſe, how greatly I long after you in the bowels of Ieſus Chriſt. This phraſe [in the bowels of Chriſt] hath (according to Interpreters) two meanings, and both ſerve to illuſtrate that which I intend: Firſt, [in the bowels of Chriſt] is taken cauſally, as if he meant to ſhew that thoſe bowels or compaſſions were infuſed into him from Chriſt, and ſo longed after them with ſuch kind of bowels, as Chriſt had wrought in him: and if ſo, p. 59that Chriſt put ſuch bowels into him, hath he not them in himſelfe much more? Paul had reaſon to ſay, [in the bowels of Chriſt] for (in this ſenſe) I am ſure he (once) had ſcarce the heart and bowels of a man in him; namely, when he was out of Chriſt, how furious and Lion-like a ſpirit had he againſt the Saints, and what havock made he of them, being ready even to pull out their bowels? And how came Paul by ſuch tender bowels now towards them? who gave him now ſuch tender affections? Even Jeſus Chriſt, it was he that of a Lion made him a Lambe. If therefore in Paul theſe bowels were not naturall, (but the contrary rather were naturall to him) and yet they ſo abounded in him, and that naturally, as himſelfe ſpeakes; how much more muſt they needs abound in Chriſt, to whom they are native and in-bred? Or elſe ſecondly, [In] the bowels, is put for [Inſtar] Like the bowels, or After the bowels, according to the analogie of the Hebrew phraſe: And ſo then the meaning were this, Like as the bowels of Jeſus Chriſt do yerne after you, ſo doe mine. [Bowels] are a Metaphor to ſignifie tender and motherly affections and mercies: ſo Luke 1. 78. [Through the tender mercies;] In the originall it is [The bowels of merciemercy.] Thus Paul when he would ſignifie how tender his affections were, he inſtances in the Bowels of Jeſus Chriſt, (he making Chriſt his pattern in this in all, [Be ye followers of me, as I am of Chriſt.]) Now how deſirous was this great Apoſtle to beget men to Chriſt? he cared not what elſe hee p. 60loſt, ſo he might winne ſome: he counted not his life deare, nay not his ſalvation deare, but wiſht himſelfe accurſed for his brethren, (who yet vvere the greateſt enemies Chriſt then had on earth:) How glad was he when any ſoule came in? how ſorry when any fell off? falling into a new travail (he knew not how better to expreſſe the anxietie of his ſpirit) for the Galatians, till Chriſt was formed in them: Hovv comforted vvas he vvhen he heard tidings of the conſtancie and encreaſe of any of their Faith? 1. Theſ. 3. 6, 7. and ver. 8. he ſayes, for now we live, if you ſtand faſt in the Lord. Reade all his Epiſtles, and take the character of his ſpirit this vvay; and vvhen you have done, look up to Chriſts humane nature in Heaven, and thinke vvith your ſelves, Such a man is Chriſt. Paul vvarbles out in all theſe high ſtrains of affections but the ſoundings of Chriſts Bowels in Heaven in a lower key:Eſay. 63.Isa 63 They are naturall to Chriſt, they all and infinite more are eminent in him. And this is the ſecond Demonſtration taken from his own naturall diſpoſition as Sonne of God.

A third demonſtration ſhall bee taken from the Third Perſon of the Trinity, the holy Ghoſt. If the ſame ſpirit that was upon him, and in him, when he was on earth, doth but ſtill reſt upon him now he is in Heaven, then theſe diſpoſitions muſt needes ſtill entirely remaine in him.

This Demonſtration is made up of two Propoſitions put together: 1. That the holy Ghoſt dwelling in him, concurs to make his heart thus graciouſly affected to ſinners: And 2. that the ſame p. 61ſpirit dwels and continues in and upon him for ever in Heaven.

For the firſt, It was the Spirit who over-ſhadowed his mother, and in the meane while knit that indiſſoluble knot betweene our nature and the ſecond Perſon, and that alſo knit his heart unto us; It was the Spirit who ſanctified him in the vvombe; It vvas the Spirit that reſted on him above meaſure, and fitted him vvith a meek ſpirit for the vvorks of his mediation; and indeed for this very grace ſake of meekneſſe did the Spirit come more eſpecially upon him. Therefore when he was firſt ſolemnly inaugurated into that office, at his Baptiſme, (for then he viſibly and profeſſedly entred upon the execution of it) the holy Ghoſt deſcended upon him: and how? as a Dove; ſo all the Euangeliſts joyntly report it. But why in the ſhape of a Dove? All apparitions that God at any time made of himſelf, were not ſo much to ſhew what God is in himſelfe, as how he is affected towards us, and declare what effects he works in us: ſo here, this ſhape of a Dove reſting upon him, vvas to ſhew thoſe ſpeciall gracious diſpoſitions wherewith the holy Ghoſt fitted Jeſus Chriſt to be a Mediator. A Dove (you know) is the moſt innocent and moſt meek creature, without gall, without tallons, having no fierceneſſe in it, expreſſing nothing but love and friendſhip to its mate in all its carriages, and mourning over it in its diſtreſſes: and was therefore a fit embleme to expreſſe what a frame and temper of ſpirit the holy Ghoſt did upon this his deſcending on him, fill the heart p. 62of Chriſt with, and this without meaſure: that as ſweetly as doves doe converſe with doves, ſympathiſing and mourning each over other, ſo may we with Chriſt, for he thus ſympathizeth with us. And though he had the Spirit before, yet now he was anointed with him (in reſpect of ſuch effects as theſe, which appertained to the execution of his office) with a larger meaſure, and more eminently then before. Therefore the Euangeliſt Luke notes upon it, (Chap. 4. 1.) Ieſus being full of the holy Ghoſt, returned from Iordan. And Peter alſo puts the like gloſſe upon it, as appeares Act. 10. 37. for ſpeaking there of the baptiſme of Iohn, he ſhews how after that his being baptized, he began to preach; and how God having anointed him with the holy Ghoſt, (namely, at that baptiſme of his) hee went about doing good, &c. And that this was the principall thing ſignified by this deſcending of the holy Ghoſt as a Dove upon him, (even chiefely to note out his meekeneſſe, and ſympathizing heart with ſinners, vvrought in him by the holy Ghoſt) is evident by two places, vvhere Chriſt himſelfe puts that very intendment on it.

The firſt preſently after, in the firſt Sermon that he preached after that his having received the holy Ghoſt, (in the ſame 4. of Luke) where firſt it is noted ver. 1. that he returned from being baptized, full of the Spirit, and ſo was led to be tempted: then ver. 14. it is ſaid that hee returned from being tempted in the power of that ſpirit, and after this is explained by himſelfe the myſtery of his having received the Spirit in the likeneſſe p. 63of a dove, and this is the ſubject matter of the firſt Text which he opened in his firſt Sermon, ſingled out by him on purpoſe, by choice, not chance, out of Iſaiah, which he read to them, (ver. 18.) [The Spirit of the Lord is upon me, becauſe he hath anointed me to preach the Goſpel to the poore, (that is, in ſpirit, the afflicted in conſcience for ſinne) he hath ſent me to heale the broken-hearted, to preach deliverance to the captives, and recovering ſight to the blind, to ſet at liberty them that are bruiſed, &c.] And when he had read ſo much as concerned the expreſſing the compaſſionate diſpoſition of his ſpirit unto ſinners, (whoſe miſery he ſets downe by all ſorts of outward evils) then he reads no further, but cloſeth the Book, as intimating, that theſe were the maine effects of that his receiving the Spirit. [The Spirit of the Lord is upon me, [becauſe] he hath anointed me to preach the Goſpel to the poore:] That is, for this end, or for this very purpoſe hath he given me his Spirit, becauſe I was deſigned, or anointed to this work, and by that Spirit alſo hath he anointed, or qualified me with theſe gifts and diſpoſitions ſuitable to that worke.

Another place that makes the fruit and end of his receiving the Spirit then at his baptiſme, to be theſe tender diſpoſitions unto ſinners, is that in Mat. 12. 18, 19, &c. out of another place of Iſaith, [Behold my beloved, in whom my ſoule is well pleaſed, I will put my Spirit upon him, and he ſhall ſhew judgement to the Gentiles, &c.] That ſeems to be a terrible word, but be not afraid of it; for by p. 64[judgement] is meant even the doctrine of free grace and of the Goſpell, that changeth, and reforms men: As in like manner (according to the Hebrew phraſe) in ver. 20. by judgement is meant the worke of Gods grace on mens hearts: When he ſayes [He will ſend forth judgement unto victory,] the worke of grace being the counterpane of the Doctrine of grace. And in preaching this Doctrine (which in it ſelfe is good tidings) the Prophet ſhews hovv he ſhould carrie it vvith a ſpirit, anſwerable and ſuitable thereunto, even full of all meekneſſe, ſtilneſſe, calmneſſe, and modeſty, which he expreſſeth by proverbiall ſpeeches uſuall in thoſe times, to expreſſe ſo much by, [He ſhall not ſtrive, nor crie, neither ſhall any man heare his voice in the ſtreets:] that is, he ſhall deal with all ſtilneſſe and meekneſſe; without violence, or boiſterouſneſſe. Iohn had the voice of a cryer, he was a man of a ſevere ſpirit; but Chriſt came piping and dancing; all melodious ſweetneſſe was in his miniſtery and ſpirit; and in the courſe of his miniſtery he went ſo tenderly to work, he was ſo heedfull to broken ſoules, and had ſuch regard to their diſcouragements, that it is ſaid he would not break a bruiſed reed: That is, he would ſet his ſteps with ſuch heed, as not to tread on a reed that was broken in the leafe; or he would walk ſo lightly and ſoftly, that if it lay in his way, though he went over it, yet he would not have further bruiſed it; nor quenched either by treading out the ſmoaking flax, (which is eaſily done) or vvith any ruſhing motion have raiſed ſo much vvind as to p. 65blow out a weike of a candle, (as ſome tranſlate it) ſmoaking in the ſocket; which the leaſt ſtirring of the aire puffes out. All this is to expreſſe the tenderneſſe of his heart; and this, upon his receiving the Spirit, and eſpecially from the time of his baptizing: for then (you know) thoſe words were together therewith uttered, [This is my beloved Son in whom I am well pleaſed] and they are the ſame words alſo, which together with Gods giving him the Spirit, are joyned in that 40. of Eſay, whence theſe words are taken. So that he was filled with the Spirit, to that end to raiſe up in him ſuch ſweet affections towards ſinners.

Now for the ſecond part that goes to make up this Demonſtration: It is as certaine, that the ſame Spirit that was upon Chriſt, and acted his ſpirit here below, doth ſtill abide upon him in heaven. It muſt never be ſaid, The Spirit of the Lord is departed from Him, who is the Sender and Beſtower of the holy Ghoſt upon us. And if the Spirit once comming upon his Members abides with them for ever, (as Chriſt promiſeth, Iohn 14. 16.) then much more doth this Spirit abide upon Chriſt the Head, from whom we all (ſince Chriſt was in heaven) receive that Spirit, and by vertue of which Spirits dwelling in him, he continues to dwell in us. Therefore of him it is ſaid, (Eſay 11. 2.) The Spirit of the Lord ſhall [reſt] upon him. Yea, and in that ſtorie of the holy Ghoſts deſending upon him at his Baptiſme, it is not onelyonly recorded, that He deſcended on him, but over and above it is added, [And abode upon p. 66him.] Yea further, to put the greater emphaſis upon it, it is twice repeated: So Iohn 1. 32. I ſaw the Spirit (ſayes the Euangeliſt) deſcending from heaven like a Dove, (and hee adds this alſo as a further thing obſerved by him) [and it abode upon him.] And then againe, ver. 33. I knew him not, (ſayes he) but he that ſent me, gave me this token to know him by, VponUpon whom thou ſhalt ſee the Spirit deſcending, [and remaining on him,] the ſame is he. And further, (as it is intimated there) he reſted on him, to that end, that he might baptize us with the holy Ghoſt unto the end of the world: [The ſame (ſayes he) is he that baptizeth with the holy Ghoſt.] He at firſt deſcends as a Dove, and then abides as a Dove for ever upon him; and this Dove it ſelfe came from heaven firſt: And therefore certainly now that Chriſt himſelfe is gone to heaven, he abides and ſits upon him much more as a Dove ſtill there. Moreover, let me adde this, that although the Spirit reſted on him here without meaſure in compariſon of us; yet it may be ſafely ſaid, that the Spirit in reſpect of his effects in gifts of grace and glory, reſts more abundantly on him in heaven, then he did on earth, even in the ſame ſenſe that at his baptiſme (as was ſaid) he reſted on him in ſuch reſpects more abundantly then he did before his Baptiſme, during the time of his private life: For as when he came to heaven he was enſtalled King and Prieſt as it were anew, in reſpect of a new execution: ſo for the work to be done in heaven, he was anew anointed with this oyle of gladneſſe above his fellowes, p. 67(as Pſal. 45. 7.) Which place is meant of him eſpecially as he is in heaven, at Gods right hand, in fulneſſe of joy, (as Pſal. 16. ult. it is alſo ſpoken of him:) when alſo it is, that he goes forth in his majeſty to conquer, (as ver. 4. of that 45. Pſal.) And yet then, Meekneſſe is not far off, but is made one of his diſpoſitions in this heighth of glory: So it followes in the fore-cited verſe, In thy majeſty ride proſperouſly, becauſe of Truth and Meekneſſe, &c. Therefore Peter ſayes, (Acts 2. 36.) that That ſame Ieſus whom you (Jews) have crucified, (and who was riſen, and aſcended) God hath made both Lord and Chriſt: [Lord,] that is, hath exalted him as King in heaven; and [Chriſt,] that is, hath alſo anointed him: (and this Oyle is no other then the holy Ghoſt) with whom (the ſame Peter tells us) he was anointed at his Baptiſme, Acts 10. 38. Yea, and becauſe he then at once received the Spirit in the fulleſt meaſure that for ever he was to receive him; therefore it was that he ſhed him downe on his Apoſtles, and baptized them with him, (as in that 2. of the Acts we reade.) Now it is a certaine rule, that whatſoever we receive from Chriſt, that he himſelfe firſt receives in himſelfe for us. And ſo one reaſon why this oile ran then ſo plentifully downe on the skirts of this our High-prieſt, that is, on his members the Apoſtles and Saints, (and ſo continues to do unto this day) is becauſe our High-prieſt and Head himſelfe was then afreſh anointed with it. Therefore ver. 33. of that 2. of the Acts, Peter giving an account how it came to paſſe that they were ſo p. 68filled with the holy Ghoſt, ſayes, that Chriſt having received from the Father the promiſe of the holy Ghoſt, had ſhed him forth on them; which receiving is not to be only underſtood of his bare and ſingle receiving the promiſe of the holy Ghoſt for us, by having power then given him to ſhed him downe upon them, as God had promiſed, (though this is a true meaning of it) but further that hee had received him firſt as powred forth on himſelf, and ſo ſhed him forth on them: according to that rule, that whatever God doth unto us by Chriſt, he firſt doth it unto Chriſt: all promiſes are made and fulfilled unto him firſt, and ſo unto us in him; all that he beſtows on us, he receives in himſelfe. And this may bee one reaſon why (as Iohn 7. 39.) the Spirit was not as yet given, becauſe Ieſus was not as yet glorified: But now he is in heaven, he is ſaid to have the ſeven ſpirits: ſo Rev. 1. 3. (which book ſets him out as he is ſince he went to heaven.) Now thoſe ſeven ſpirits are the holy Ghoſt, for ſo it muſt needs be meant, and not of any creature, as appeares by the 4. ver. of that Chap. where grace and peace are wiſht from the ſeven ſpirits: ſo called, in reſpect of the various effects of him both in Chriſt and us, though but one in perſon. And ſeven is a number of perfection, & is therefore there mentioned, to ſhew, that now Chriſt hath the Spirit in the utmoſt meaſure that the humane nature is capable of. And as his knowledge (which is a fruit of the Spirit) ſince his Aſcenſion is enlarged, (for before he knew not when the day of Judgement ſhould be, but p. 69now when he wrote this book of the Revelation, he did) ſo are his bowels (I ſpeak of the humane nature) extended; all the mercies that God meanes to beſtow being now actually to run through his hands, and his particular notice, and he to beſtow them not on Jewes only, but on Gentiles alſo, who were to be converted after he went to heaven. And ſo he hath now an heart adequate to Gods own heart, in the utmoſt extent of ſhewing merciemercy unto any whom God hath intended it unto.

And this is the third demonſtration from the Spirits dwelling in him; wherein you may help your faith, by an experiment of the holy Ghoſt his dwelling in your own hearts, and there not only working in you meekeneſſe towards others, but pitty towards your ſelves, to get your ſoules ſaved; and to that end, ſtirring up in you inceſſant and unutterable groanes before the Throne of grace, for grace and merciemercy. Now the ſame Spirit dwelling in Chriſts heart in heaven, that doth in yours here, and always working in his heart firſt for you, and then in yours by commiſſion from him; reſt aſſured therefore, that that Spirit ſtirs up in him bowels of merciemercy infinitely larger towards you, then you can have unto your ſelves.

p. 70§. II.

A ſecond ſort of Demonſtrations from ſeverall engagements now lying upon Chriſt in heaven.

THere are a ſecond ſort of Demonſtrations which may be drawn from many other ſeverall engagements continuing and lying upon Chriſt now he is in heaven: which muſt needs encline his heart towards us as much, yea more then ever. As

1. The continuance of all thoſe neere and intimate Relations and allyances unto us of all ſorts; which no glory of his, can make any alteration in: and therefore not in his heart and love, nor a declining any reſpects and offices of love, which ſuch relations do call for at his hands. All relations that are naturall, ſuch as between father and child, husband and wife, brother and brother, &c. looke what world they are made for, in that world they for ever hold, and can never be diſſolved. Theſe fleſhly relations indeed do ceaſe in that other world, becauſe they were made onelyonly for this world: as Rom. 7. 1. The wife is bound to her husband but ſo long as he lives: But theſe relations of Chriſt unto us, were made in order to the world to come (as the Epiſtle to the Hebrews calls it:) and therefore are in their full vigour and p. 71ſtrength, and receive their compleatment therein. Wherefore it is, that Chriſt is ſaid to be the ſame to day, yeſterday, and for ever, Heb. 13. 8. To illuſtrate this by the conſtant & indiſſoluble tie of thoſe relations of this world, whereto no differēce of condition, whether of advancement or debaſement, can give any diſcharge. We ſee in Ioſeph when advanced, how as his relations continued, ſo his affections remained the ſame to his poore brethren, (who yet had injured him,) and alſo to his father. So Geneſ. 45. where in the ſame ſpeech he mentioneth both his owne greateſt dignities, and advancement, [God hath made me a father to Pharaoh, and Lord of all his houſe, and a Ruler throughout all the Land of Egypt:] (ſo ver. 8.) and yet withall, he forgetteth not his relations, [I am Ioſeph your brother,] (ver. 4.) even the ſame man ſtill. And his affections appeared alſo to be the ſame; for he wept over them, and could not refraine himſelfe, as you have it, ver. 1, 2. And the like he expreſſeth to his father, ver. 9. Goe to my father, and ſay, Thus ſaith thy ſonne Ioſeph, God hath made me Lord over all Egypt, (and yet thy ſon Ioſeph ſtill.)

Take another inſtance (wherein there was but the relation of being of the ſame countrey and allyance) in Eſther, when advanced to be Queene of an hundred twenty and ſeven Provinces; who when ſhe was in the armes of the greateſt Monarch on earth, and enjoyed higheſt favour with him, yet then ſhe cryes out, How can I endure to ſee the evill that ſhall come unto my people, or how can I endure to ſee the deſtruction of my kindred? So Chap. 8. 6.

p. 72She conſidered but her relation, and how doth it work in her veyns by a ſympathie of bloud? Now much more doth this hold good of husband and wife, for they are in a neerer relation yet. Let the wife have beene one that was poore and meane, fallen iuto ſickneſſe, &c. and let the husband be as great and glorious as Solomon in all his royaltie; all man-kind would cry ſhame on ſuch a man, if he ſhould not now owne his wife, and be a husband in all love and reſpect to her ſtill. But beyond all theſe relations, the relation of Head and Members, as it is moſt naturall, ſo it obligeth moſt: No man ever yet hated his owne fleſh, (ſayes the Apoſtle) (though diſeaſed and leprous) but loveth and cheriſheth it. And it is the law of Nature, that if one member be honoured, all the members are to rejoyce with it, (1 Cor. 12. 26.) and if one member ſuffer, all the reſt are to ſuffer with it. Even ſo is Chriſt, (as ver. 12.) And theſe relations are they that doe move Chriſt to continue his love unto us. Ieſus knowing that he was to depart out of this world, having loved his owne who were in the world, he loved them unto the end, Iohn 13. 1. And the reaſon thereof is put upon his relation to them; they were his owne; and his owne by vertue of all relations whatſoever, his owne Brethren, his owne Spouſe, his owne fleſh; and the very world will love its owne, (as himſelfe ſpeaks) much more will he himſelfe love his owne. He that provides not for his owne family, is worſe then an Infidel, (ſayes the Apoſtle.) Now though Chriſt be in heaven, yet his people are his family p. 73ſtill: they are retainers to him, though they be on earth; and this, as truly as thoſe that ſtand about his perſon now he is in his glory. So that ſpeech evidently declares, [Of whom the whole family in heaven and earth is named] they all together make up but one and the ſame family to him as their Lord. Chriſt is both the founder, the ſubject, and the moſt perfect exemplar and patterne to us, of all the relations that are found on earth. Firſt he is the founder of all relations, and affections that accompanie them both in nature and grace. As therefore the Pſalmiſt argues, ſhall he not ſee who made the eye? So doe I; Shall not he who put all theſe affections into parents, and brothers, ſuitable to their relations, ſhall not he have them much more in himſelfe? Though our Father Abraham being in heaven be ignorant of us, and Iſrael acknowledge us not, yet O Lord, thou art our Father, & our Redeemer, &c, Iſai. 36. 16. the Prophet ſpeakes it of Chriſt; as appears by ver. 1, and 2. and in a propheſie of the Jews Call; & he ſpeaks it of Chriſt, as ſuppoſed in Heaven, for he adds, Looke downe from heaven, and behold from the habitation of thy holineſſe and thy glory. There are but two things that ſhould make him to neglect ſinners; his holineſſe, as they are ſinners, and his glory, as they are meane and low creatures: Now he there mentions both, to ſhew, that notwithſtanding either as they are ſinners he rejects them not, and as they are baſe and mean he deſpiſeth them not.

2. He is the Subject of all relations, which no creature is. If'a man be a husband, yet not a p. 74father, or a brother; but Chriſt is all: No one relation being ſufficient to expreſſe his love, where with he loveth and owneth us. And therefore he calls his Church both Siſter and Spouſe, Cantic. 5. 1.

3. He is the patterne, and exemplar of all theſe our relatious, and they all are but the copies of his. Thus in Epheſ. 5. Chriſt is made the pattern of the relation and love of husbands; Husbands (ſayes the Apoſtle) love your wives, as Chriſt loved his Church, ſo ver. 25. Yea, ver. 31, 32, 33. the marriage of Adam, & the very words he then ſpake, of cleaving to a wife, are made but the types and ſhadows of Chriſt marriage to his Church. Herein I ſpeak (ſayes he) concerning Chriſt and the Church: and this is a great myſtery. Firſt, a myſtery, that is, this marriage of Adam was ordained hiddenly, to repreſent and ſignifie Chriſts marriage with his Church. And ſecondly, it is a great myſtery, becauſe the thing thereby ſignified is in it ſelf ſo great, that this is but a ſhadow of it. And therefore all thoſe relations, and the affections of them, and the effects of thoſe affections, which you ſee and read to have been in men, are all, and were ordained to be (as all things elſe in this world are) but ſhadows of what is in Chriſt; who alone is the truth and ſubſtance of all ſimilitudes in nature, as well as of the Ceremoniall types.

If therefore no advancement doth or ought to alter ſuch relations in men, then not in Chriſt. He is not aſhamed to call us brethren; as Heb. 2. 11. And yet the Apoſtle had juſt before ſaid of him, v. 9. We ſee p. 75Ieſus crowned with glory & honour. Yea & as when one member ſuffers, the reſt are touched with a ſympathie, ſo is it with Chriſt. Paul perſecuted the Saints, the members, and why perſecuteſt thou me? cries the Head in heaven: the foot was trodden on, but the Head felt it, though crowned with glory and honour. We are fleſh of his fleſh, and bone of his bone, Epheſ. 5. 30. & therefore as Eſther ſaid, ſo ſayes Chriſt, How can I endure to ſee the evill that befalls my people? If a husband hath a wife that is meane, and he become a King, it were his glory and not his ſhame to advance her; yea, it were his ſhame to neglect her: eſpecially, if when the betrothment was firſt made, ſhe was then rich and glorious, and a Kings daughter, but ſince that, falne into poverty and miſery. Now Chriſts Spouſe, though now ſhe be falne into ſin and miſery, yet when ſhe was firſt given to Chriſt by God the Father, (who from all eternity made the match) ſhe was lookt upon as all glorious. For in election, at firſt, both Chriſt and we were by God conſidered in that glorie which he meanes to bring him and us unto at laſt; that being firſt in Gods intention, which is laſt in execution. For God at the beginning doth look at the end of his works, and at what he meanes to make them. And ſo, he then primitively intending to make us thus glorious as we ſhall be, he brought and preſented us to his Sonne in that glaſſe of his Decrees, under that face of glory wherewith at laſt he meant to endow us. He ſhewed us to him as apparelled with all thoſe jewels of grace and p. 76glory which we ſhall weare in heaven; he did this then, even as he brought Eve unto Adam, whoſe marriage was in all the type of this: ſo that as this was the firſt Idea that God tooke us up in, and that we appeared in before him, ſo alſo wherein he preſented us then to Chriſt, and (as it were) ſaid, ſuch a wife will I give thee. And as ſuch did the ſecond Perſon marry us; and undertooke to bring us to that eſtate. And that God ordained us thus to fall into ſinne & miſerie, was but to illuſtrate the ſtory of Chriſts love, & thereby to render this our Lover and Husband the more glorious in his love to us, and to make this primitive condition whereunto God meant againe to bring us, the more eminently illuſtrious. And therefore we being marryed unto him, when we were thus glorious in Gods firſt intention, although in his decrees about the execution of this, or the bringing us to this glory, we fall into meanneſſe and miſerie before we attaine to it, yet the marriage ſtill holds; Chriſt took us to run the ſame fortune with us, and that we ſhould do the like with him. And hence it was, that we being falne into ſinne, and ſo our fleſh become fraile and ſubject to infirmities, that he therefore took part of the ſame, as Heb. 2. 13. And anſwerably on the other ſide, he being now advanced to the glory ordained for him, he can never reſt till he hath reſtored us to that beauty wherein at firſt we were preſented to him, & til he hath purged and cleanſed us, that ſo he may preſent us to himſelfe a glorious Church, (as you have it, Eph. 5. 26, 27.) even ſuch as in Gods firſt intention we were ſhewne to him to become; p. 77having that native and originall beauty, and poſſeſſing that eſtate wherein he looked upon us, when he firſt tooke liking to us, and married us. This is argued there from this very relation of his being our husband, ver. 25. 26. And therefore though Chriſt be now in glorie, yet let not that diſcourage you, for he hath the heart of a husband towards you, being betrothed unto you for ever, in faithfulneſſe, and in loving kindneſſe, (as Hoſ. 2.) and the idea of that beauty is ſo imprinted on his heart, which from everlaſting was ordained you, that he will never ceaſe to ſanctifie and to cleanſe you, till he hath reſtored you to that beauty which once he tooke ſuch a liking of.

A ſecond engagement. This love of his unto us is yet further encreaſed, by what he both did, and ſuffered for us here on earth, before he went to heaven. Having loved his own, ſo far as to dye for them, he will certainly love them unto the end, even to eternity. We ſhall finde in all ſorts of relations, both ſpirituall and naturall, that the having done much for any beloved of us, doth beget a further care and love towards them. And the like effect thoſe eminent ſufferings of Chriſt for us, have certainly produced in him; we may ſee this in parents, for beſides that naturall affection planted in mothers towards their children, (as they are theirs) the very pains, hard labour, and travail they were at in bringing them forth, encreaſeth their affections towards them, and that in a greater degree them fathers beare. And therefore the eminencie of affection is attributed unto that of p. 78the mother towards her child, and put upon this that it is the ſonne of her wombe, Iſai. 49. 15. And then, the performing of that office and worke of nurſing them themſelves, (which yet is done with much trouble and diſquietment) doth (in experience) yet more endeare thoſe their children unto them which they ſo nurſe, to an apparent difference of bowels and love, in compariſon of that which they put forth to others of their owne children which they nurſed not. And therefore in the ſame place of Eſay, as the mothers affection to the ſonne of her wombe, ſo to her ſucking child, is mentioned, as being the higheſt inſtance of ſuch love. And as thus in paternall affection, ſo alſo in conjugall. In ſuch mutuall loves in the purſuing of which, there have any difficulties or hardſhips been encountred; and the more thoſe lovers have ſuffered the one for the other, the more is the edge of their deſires whetted, and their love encreaſed; and the party for whom they ſuffered, is thereby rendred the more deere unto them.

And as it is thus in theſe naturall relations, ſo alſo in ſpirituall; we may ſee it in holy men, as in Moſes, who was a mediator for the Jewes, as Chriſt is for us; Moſes therein being but Chriſts Type and ſhadow, and therefore I the rather inſtance in him. He under God had beene the deliverer of the people of Iſrael out of Egypt, with the hazard of his own life, & had led them in the wilderneſſe, and given them that good Law that was their wiſdome in the ſight of all the Nations, p. 79and by his prayers kept off Gods wrath from them. And who ever (of all thoſe Heroes we read of) did ſo much for any Nation, who yet were continually murmuring at him, and had like once to have ſtoned him? and yet, what he had done for them did ſo mightily engage his heart, and ſo immoveably point and fixe it unto their good, that although God in his wrath againſt them, offered to make of him alone a greater and mightier Nation then they were, yet Moſes refuſed that offer (the greateſt that ever any Sonne of Adam was tempted with,) and ſtill went on to intercede for them, and among other uſed this very argument to God, even the conſideration of what he had already done for them (as with what great might and power, he had brought them out of AEgypt, &c.) thereby to move God to continue his goodneſſe unto them, ſo Exod. 32. 11. and elſewhere, And this overcame God, as you may read in the 14. ver. of the fore-named Chap. Yea, ſo ſet was Moſes his heart upon them, that he not only refuſed that former offer which God made him, but he made an offer unto God of himſelfe, to ſacrifice his portion in life for their good: Rather (ſayes he) blot me out of the book of life: So ver. 32.

And we may obſerve the like zealous love in holy Paul, towards all thoſe converts of his, whom in his Epiſtles he wrote unto; towards whom, that which ſo much endeared his affections, was the paines, the coſt, the travail, the care and the ſufferings that hee had had in bringing them unto Chriſt. Thus towards the Galatians, how ſolicitous p. 80was he? how afraid to loſe his labour on them? I am afraid of you, leſt I have beſtowed upon you labour in vain: ſo hee expreſſeth himſelfe, Galat. 4. 11. and ver. 19. he utters himſelfe yet more deepely; My little children (ſayes he) of whom I again travaile in birth, untill Chriſt be formed in you. He profeſſeth himſelfe content to be in travail again for them, rather then loſe that, about which he had beene in travail for them once before.

Now from both theſe examples (whereof the one was Chriſts Type, and the other the very copy and patern of Chriſts heart) we may raiſe up our hearts to the perſwaſion of that love and affection which muſt needs be in the heart of Chriſt, from that which he hath done and ſuffered, for us.

Firſt, For Moſes, did Moſes ever doe that for that people, which Chriſt hath done and ſuffered for you? He acknowledged that he had not borne that people in his wombe, but Chriſt bare us all, and we were the travaile of his ſoule, and for us he endured the birth-throws of death (as Peter calls them, Acts 2. 24.) And then for Paul, was Paul crucified for you? (ſayes Paul likewiſe of himſelfe) but Chriſt was, and he ſpeakes it the more to enhaunce the love of Chriſt. Or if Paul had beene crucified, would, or could it have profited us? no; If therefore Paul was contented to have been in travail again for the Galatians, when he feared their falling away; then how doth Chriſts heart worke much more towards ſinners? he having put in ſo infinite a ſtock of ſufferings for us already, p. 81which he is loath to loſe; and hath ſo much love to us beſides, that if we could ſuppoſe, that otherwiſe we could not be ſaved, he could be content to be in travail again, and to ſuffer for us afreſh: But he needed to doe this but once (as the Apoſtle to the Hebrews ſpeaks:) ſo perfect was his Prieſthood. Be aſſured then, that his love was not ſpent or worne out at his death, but encreaſed by it. His love it was that cauſed him to die, and to lay downe his life for his ſheep; and greater love then this, hath no man, (ſaid himſelfe before he did it.) But now having dyed, this muſt needs cauſe him from his ſoul to cleave the more unto them.

A cauſe, or a perſon that a man hath ſuffered much for, according to the proportion of his ſufferings, is ones love and zeale thereunto; for theſe doe lay a ſtrong engagement upon a man: becauſe otherwiſe he loſeth the thanks and the honour of all that is already done and paſt by him. Have you ſuffered ſo many things in vaine? ſayes the Apoſtle to the Galathians, Chap. 3. 4. where he makes a motive and an incitement of it, that ſeeing they had endured ſo much for Chriſt, and the profeſſion of him, they would not now loſe all for want of doing a little more. And doth not the ſame diſpoſition remaine in Chriſt? eſpecially ſeeing the hard work is over and diſpatcht which he was to doe on earth; and that which now remaines for him to doe in heaven, is farre more ſweet and full of glory, and as the reaping in joy, of what he had here p. 82ſowne in teares. If his love was ſo great, as to hold out the enduring ſo much; then now when that brunt is over, and his love is become a tryed love, will it not continue? If when tryed in adverſity, (and that is the ſureſt and ſtrongeſt love) and in the greateſt adverſity that ever was; if it then held, will it not ſtill doe ſo in his proſperity much more? Did his heart ſtick to us, and by us in the greateſt temptation that ever was; and will his glorious and proſperous eſtate take it off, or abate his love unto us? Certainly no: [Ieſus the ſame to day, yeſterday, and for ever.] Heb. 13. 8. When he was in the midſt of his paines, one for whom he was then a ſuffering, ſaid unto him, Lord remember me when thou commeſt into thy Kingdome; and could Chriſt mind him then? (as you know he did, telling him, This day ſhalt thou be with me in Paradiſe) then ſurely when Chriſt came to Paradiſe, he would doe it much more; and remember him too, by the ſureſt token that ever was, and which he can never forget, namely, the paines which he was then enduring for him. He remembers both them and us ſtill, (as the Prophet ſpeaks of God.) And if he would have us remember his death till hee comes, ſo to cauſe our hearts to love him; then certainly himſelfe doth it in heaven much more: No queſtion but he remembers us, as he promiſed to doe that good thiefe, now he is in his Kingdome. And ſo much for this ſecond Engagement.

A 3. 3engagement is the engagement of an Office, p. 83which ſtill lies upon him, and requires of him all mercifulneſſe and graciouſneſſe towards ſinners that doe come unto him. And therefore whilſt he continues in that place, and inveſted with that office, (as he for ever doth) his heart muſt needs continue full of tenderneſſe and bowels. Now that office is the office of his Prieſthood; which this Text mentions, as the foundation of our encouragement to come boldly to the Throne of grace, for grace and merciemercy,—ſeeing we have a great High [Prieſt] entred into the Heavens.

Two things I am to ſhew, to make up this Demonſtration:

Firſt, that this office of High-Prieſthood is an office erected wholly for the ſhewing of grace and merciemercy.

And ſecondly, that this office doth therefore lay upon Chriſt a duty to be in all his diſpenſations full of grace and merciemercy; and therefore his heart remaines moſt certainly ſuited and framed thereunto.

For the firſt. The office of High-Prieſthood is altogether an office of grace: And I may call it the Pardon-office, ſet up and erected by God in heaven; and Chriſt, he is appointed the Lord and Maſter of it. And as his Kingly office is an office of power and dominion, and his Propheticall office an office of knowledge and wiſdome; ſo his Prieſtly office is an office of grace and merciemercy. The High-Prieſts office did properly deale in nothing elſe. If there had not been a MercieMercy-ſeat in the Holy of p. 84Holies, the High-Prieſt had not at all been appointed to have gone into it. It was MercieMercy, and Reconciliation, and Atonement for ſinners, that he was to treat about, and ſo to officiate for at the MercieMercy-ſeat; He had had otherwiſe no worke, nor any thing to doe when he ſhould come into the moſt holy place. Now this was but a typicall alluſion unto this office of Chriſts in heaven. And therefore the Apoſtle (in the Text) when he ſpeaks of this our High-Prieſts being entred into heaven, he makes mention of a Throne of grace, and this in anſwer to that in the Type both of the High-Prieſt of old, and of the MercieMercy-ſeat in the Holy of Holies. And further to confirme this, the Apoſtle goes on to open that very Type, and to apply it unto Chriſt, unto this very purpoſe which we have now in hand: And this in the very next words to my Text, Chap. 5. 1, 2, 3. verſes; in which he gives a full deſcription of an High-Prieſt, and all the properties and requiſites that were to be in him, together with the eminent and principall end that that office was ordained for. Now the great and eſſentiall qualifications there ſpecified; that were to be in a High-Prieſt, are MercieMercy and Grace, and the ends for which he is there ſaid to be ordained, are works of MercieMercy and Grace. And beſides what the words in their ſingle ſtanding doe hold forth to this purpoſe; obſerve that they come in to back and confirme that exhortation in the Text, wherein he had ſet forth Chriſt as an High-Prieſt touched with the p. 85feeling of infirmities; and that therefore we ſhould come with boldneſſe for grace and mercy: for every High-Prieſt (ſayes he) taken from among men is ordained for men in things pertaining to God: that he may offer both gifts and ſacrifices for ſinne. One who can have compaſsion, &c. So that theſe words are a confirmation of what hee had before ſaid, and doe ſet out Chriſt the ſubſtance, in his grace and mercifullneſſe, under Aaron and his ſonnes the ſhadowes: and all this for the comfort of beleevers.

Now 1. for the ends for which thoſe High-prieſts were appointed, they ſpeak all nothing but grace and mercy unto ſinners; it is ſaid, he was one ordained [for men,] to offer both gifts and ſacrifices for ſins. There is both the finis cujus, the end for whom, and the finis cui, the end for which he was ordained.

1. For whom, He was ordained for men, that is, for mens cauſe, and for their good: Had it not beene for the ſalvation of men, God had never made Chriſt a Prieſt. So that he is wholly to employ all his intereſt and power for them, for whoſe cauſe he was ordained a Prieſt, and that in all things that are betweene God and them. He is to tranſact foreign, all things that are to be done by us towards God, or for us with God; he is to take up all our quarrels with God, and to mediate a reconciliation between us and him; He is to procure us all favour from God, and to doe all that which God would have done for our ſalvation. And that he might doe p. 86this willingly, kindly, and naturally for us, as every High-Prieſt was taken from among men; ſo was Chriſt, that he might be a Prieſt of our own kinde, and ſo be more kind unto us, then the nature of an Angel could have been. And how much this conduceth to his being a mercifull High-Prieſt, I ſhall ſhew anon.

2. The end for which every High-Prieſt was ordained, ſhews this. He was to offer gifts and ſacrifices for ſinnes: Sacrifices for ſins, to pacifie Gods wrath againſt ſinne, and gifts to procure his favour. You know the Apoſtle in the foregoing words had mentioned Grace and MercieMercy, and encouraged us to come with boldneſſe unto this High-Prieſt for both; and anſwerably, to encourage us the more, he ſayes, the High-Prieſt by his office was to offer for both; Gifts for to procure all grace, and ſacrifices to procure all merciemercy for us, in reſpect of our ſins. Thus you ſee the ends which he is ordained for, are all matter of grace and merciemercy, and ſo of encouragement unto men for the obtaining of both, ver. 1.

3. The qualification that was required in a High-Prieſt, was, that he ſhould be one that could have compaſsion, &c. and this is ſet forth, ver. 2. He that was High-Prieſt, was not choſen into that office for his deep wiſdome, great power, or exact holineſſe; but for the merciemercy and compaſſion that was in him. That is it which is here made the ſpeciall (and therefore the onelyonly mentioned) property in an High-Prieſt, as ſuch; and the ſpecificall and eſſentiall qualification that was inwardly p. 87and internally to conſtitute him, and fit him for that office: as Gods appointment did, outwardly and externally, as ver. 4. hath it. And the word [foreign,] [that can, or is able] imports an inward faculty, a ſpirit, a diſpoſition, a heart that knowes how to be compaſſionate. And it is the ſame word that the Apoſtle had before uſed, to expreſſe Chriſts heart by, even in the words of the Text, [foreign] that is, [Who can be toucht with the feeling of our infirmities.] And he had alſo uſed it of him afore that, in the point of mercy, Chap. 2. 18. [foreign, &c.] [he is able] to ſuccour, &c. which is not meant of any externall power, (which we uſually call Ability) but of an internall touch in his will; He hath an heart able to forgive, and to afford help.

Now therefore if this be ſo eſſentiall a property to an High-Prieſt as ſuch; then it is in Chriſt moſt eminently. And as Chriſt had not been fit to have been Gods King, if he had not had all power and ſtrength in him, which is eſſentiall to conſtitute him a King; ſo nor to have been Gods High-Prieſt, if he had not had ſuch an heart for mercifulneſſe; yea, and no longer to have beene a Prieſt, then he ſhould continue to have ſuch a heart. Even as that which internally qualifies a Miniſter for the miniſtery is his gifts, which if he loſeth, hee is no longer to be in that office: Or, as reaſon makes a man a man, which if hee loſeth hee becomes a beaſt: Thus no longer ſhould Chriſt continue to be a Prieſt, then he hath an heart that can have compaſsion, (as this ſecond p. 88verſe hath it.) And the word which we tranſlate [to have compaſsion] is exceeding emphaticall, and the force of it obſervable; it is in the Originall [foreign] and ſignifies [to have compaſsion according to every ones meaſure and proportion.] He had ſaid of Chriſt in the words of my text, that he was toucht with the feeling of our infirmities, or that, he had a ſuffering with us in all our evills: and this word alſo here uſed imports a ſuffering: But then, ſome greatly diſtreſſed ſoules might queſtion thus; Though he pities me, and is affected, yet my miſery and ſins being great, will he take them in to the full, lay them to heart, to pity me according to the greatneſſe of them? To meete with this thought therefore, and to prevent even this objection about Chriſts pity, the Apoſtle ſets him out by what was the duty of the High-Prieſt who was his ſhadow; that he is one that can have compaſsion according to the meaſure of every ones diſtreſſe; and one that conſiders every circumſtance in it, and will accordingly afford his pity and help, and if it be great, he hath a great fellow-feeling of it, for he is a great High-Prieſt: Thy miſery can never exceed his mercy. The word here uſed comes from [foreign] a meaſure, and [foreign] to ſuffer. And that it is the Apoſtles ſcope to hold this forth in this word, is evident by what follows, for he on purpoſe makes mention of thoſe ſeverall degrees, proportions, and ranks of ſinners under the old Law, who were capable of mercy and compaſſion, who can have compaſsion (ſayes he) on the [ignorant,] and on p. 89them that are [out of the way.] In the old Law you may read of ſeverall degrees and kinds of ſinnes, for which God appointed or meaſured out differing and proportionable ſacrifices. So for ſinnes of ignorance there was one kind of ſacrifice, Levit. 4. ver. 2. & 5. and another for ſinnes againſt knowledge, or ſuch as were wittingly committed, Ch. 6. ver. 2, 3. compared with ver. 6. Now when any ſinner came to the High-prieſt to make atonement for him, the Prieſt was wiſely to conſider the kind and the proportion of his ſin; as whether it were a ſin of meer ignorance, or whether it were againſt knowledge, and accordingly he was to proportion a ſacrifice, and to mediate for him: And ſo he did foreign, pity him according to meaſure, or according to reaſon or diſcretion, (as in the margent it is varied.) And therefore the Apoſtle here mentions both the ignorant, (that is, thoſe that ſinne out of meere ignorance) and them that are gone out of the way, namely, by wilfull and witting iniquity. And ſo by this property that was to be in the High-prieſt, doth he here ſet forth Chriſt. As the meaſure of any mans need and diſtreſſe is from ſin and miſery, accordingly is he affected towards him. And as we have ſinnes of ſeverall ſizes; accordingly hath he mercies, and puts forth a mediation proportionable; whether they be ignorances, or ſins of daily incurſion, or elſe ſinnes more groſſe and preſumptuous. And therefore let neither of them diſcourage any from comming unto Chriſt for grace and merciemercy.

So that (for the cloſure of this) here is both p. 90the qualification diſpoſing him for this office, a mercifull compaſsionateneſſe; and here are the ends of this office, even to deale mercifully with all ſorts of ſinners according to the proportion and meaſure of their ſinnes and miſeries. From each of which doe ariſe theſe Corollaries, which make up the demonſtration in hand, as the concluſion: 1. That he is no longer fit for this place, then he continues to be of a gracious diſpoſion, and one that can have compaſsion. 2. That he can no longer be faithfull in the diſcharge of this office, (according to the ends for which it was appointed) then he ſhews all grace and mercy unto them that come unto his throne of grace for it.

And that is the ſecond thing which I at firſt propounded; that this office did lay a duty upon him to have compaſsion: And it neceſſarily follows from the former. And anſwerably to confirme this, we have both theſe two brought to our hands in one place together, (and which is a parallel place to this laſt interpreted) it is Heb. 2. 17. [That he might be a mercifull and a faithfull High-prieſt, &c.] He is at once here ſaid to be both mercifull and faithfull: And both are attributed to him, in reſpect of this High-prieſts office, [faithfull [High-Prieſt:] and that, as it is to be executed in heaven, after the dayes of his fleſh ended. For the Apoſtle giving the reaſon of it, and ſhewing what it is that fits him to be ſuch an High-Prieſt, addes, ver. 18. [In that himſelfe [hath] ſuffered:] ſo that it relates to the time p. 91after his ſufferings ended. Now in that he is ſaid to be [mercifull,] this relates to that internall diſpoſition of his heart, (before ſpoken of) qualifying him for this office; and in that he is ſaid to be [faithfull,] that reſpects his execution of it; he is faithfull in the diſcharge of the duty which that place layes on him.

So then, this goes further then the former, for it ſhews, that to exerciſe mercy, is the duty of his place, and that, if he will be faithfull, he muſt be mercifull. For faithfulneſſe in any office, imports an exact performance of ſomething appointed by him, who deſignes one to that office, and that as a duty: and that this is a true deſcription of faithfulneſſe, and alſo that this faithfulneſſe ſo deſcribed is in Chriſt, we have at once implyed, in that which immediately follows in the beginning of the 3. Chap. v. 3. Who was (ſayes the Apoſtle, going on to ſpeak of Chriſt) faithfull to him that appointed him, as Moſes alſo was faithfull in all his houſe: we have the ſame thing as expreſly ſpoken in that forequoted place, Heb. 5. (in the next words to thoſe we even now opened,) ver. 3. And by reaſon hereof [he ought] to offer for ſins:— he ſpeaks it of Chriſts Type, the High-Prieſt, (as the former alſo he had done) But thereby to ſhew that it is Chriſts duty alſo to mediate for all that come to him, He ought to doe it. Now then to enforce this conſideration, for the help of our faith herein; If this office doth by Gods appointment thus bind him to it, and if it be the duty of his place, then certainly he will performe it moſt exactly, p. 92for elſe he doth not doe his duty. And our comfort may be, that his faithfulneſſe lies in being mercifull; therefore (you ſee) they are both here joyned together. Every one is to doe the proper duty of his place, and exactly to ſee to that And therefore the Apoſtle Rom. 12. exhorting to the diſcharge of the duties of each office in the Church, ver. 7. he ſayes, Let him that hath a Miniſtery committed to him, wait on his miniſtery; and (among others) if his place of miniſtration be to ſhew mercy, (as ver. 8.) (which was an office in the Church, upon which lyed the care of the poore and ſick) he is to doe it with cheerfulneſſe. And ſo ſayes Chriſt of himſelfe, Eſay 61. 1, 2. The Spirit of the Lord is upon me, to bind up the broken hearted, to open the priſon doores to them that are bound, (to viſit and relieve them) and to preach good tidings to the meeke. Such kind of ſoules are they that he hath the charge of. He is the great Shepheard and Biſhop of ſoules, 1 Pet. 2. ult. and the ſick, and the broken, they are his ſheep, his charge, his Dioceſe, as Ezekiel hath it, Chap. 34. 16. And to tend ſuch as theſe, he looks for ever upon it as his duty, as his owne expreſſion upon the like occaſion importeth, in Iohn 10. 16. Other ſheep I have, (ſayes Chriſt) them I [muſt] bring, &c. Obſerve how he puts a [foreign] an [I muſt] upon it; looking at it as his duty, ſtrictly laid upon him by his place of being a Shepheard. And the proper duty of his place being to ſhew mercy, he doth it with cheerfulneſſe, (as the Apoſtle ſpeaks:) For MercieMercy makes one doe what they p. 93doe, with cheerfulneſſe. And Chriſt, as he is the Biſhop, ſo the foreign, the Deacon alſo, (for he beares all offices to his Church) as of the circumciſion, ſo of the uncircumciſion alſo: ſo he is called, Rom. 15. 8. And theſe offices of High-Prieſt, Shepheard, Biſhop, &c. he hath ſtill in heaven; for he continues a Prieſt for ever, Heb. 7. 24.

Now therefore to conclude this Head: Never feare that Chriſts great advancement in heaven, ſhould any whit alter his diſpoſition; for this his very advancement engageth him the more. For although he be entred into the heavens; yet conſider withall that it is here added, [to be an High-Prieſt] there; and ſo long, feare not: for his place it ſelfe will call for merciemercy from him unto them that treat with him about it. And although in the heavens he be advanced far above all principalities and powers, yet ſtill his High-Prieſthood goes with him, and accompanies him: For ſuch an High-Prieſt became us, as was higher then the heavens, Heb. 7. 26. And further, though he ſits at Gods right hand, and on his Fathers Throne, yet that Throne it is a Throne of grace, (as the Text hath it) upon which he ſits. And as the MercieMercy-ſeat in the Type was the fartheſt and higheſt thing in the Holy of Holies; ſo the Throne of grace (which is an infinite encouragement unto us) is the higheſt ſeat in heaven. So that if Chriſt will have, and keep the greateſt place in heaven, the higheſt preferment that heaven it ſelfe can beſtow upon him, it engageth him unto grace p. 94and mercy. The higheſt honour there hath this Attribute of Grace annexed to it in its very title, [A Throne of Grace:] And as Solomon ſayes, A Kings Throne is eſtabliſhed by righteouſneſſe, it continues firme by it; ſo is Chriſts Throne by Grace. Grace was both the firſt founder of his Throne, or his raiſer to it, and alſo it is the eſtabliſher of it.

Firſt, it is the founder of it; For the reaſon why God did ſet him up in that place, was, becauſe he had more grace and mercy in his heart, then all the creatures had, or could be capable of. All Favourites are uſually raiſed for ſomething that is eminent in them, either beauty, pleaſantneſſe of wit, State-policie, or the like. Now if you aske what moved God to advance Chriſt to this high Throne, it was his grace: So Pſal. 45. 3. [Grace] is poured into thy lips, (and ſo dwels much more in his heart) [Therefore] God hath bleſſed thee: (ſo it followes:) namely, with all thoſe glories in heaven (which are Gods bleſſing to his Sonne.)

And then ſecondly, Grace is the upholder of his Throne: ſo ver. 4. of the aforeſaid Pſal. 45. In thy majeſty—proſper thou; as well becauſe of meekneſſe, as of righteouſneſſe, and alſo becauſe of Truth; that is, the word of truth, the Goſpel of our ſalvation, (as Paul exegetically expoundeth it, Epheſ. 1. 13.) Theſe are the pillars and ſupporters of his throne and majeſty: And there are two of them, you ſee, that are of grace, (meekneſſe, and the Goſpel of our ſalvation) unto one of juſtice, or righteouſneſſe; and yet that one is for us too. And p. 95theſe eſtabliſh Chriſts Throne: So it followes, verſe 6. Thy Throne, O God, is for ever and ever: And you know who applies this unto Chriſt, Heb. 1. 8. Feare not then, when as meekneſſe ſupports his majeſty, and grace his throne; and when as he holds his place by ſhewing theſe. And thus much from that office that is laid upon Chriſt as he is a Prieſt.

A fourth engagement, 4which added to the former, may mightily help our faith in this, is, his owne Intereſt; both in that our ſalvation is the purchaſe of his bloud; and alſo that his owne joy, comfort, happineſſe, and glory are encreaſed and enlarged by his ſhewing grace and mercy, in pardoning, relieving, and comforting his members here on earth, under all their infirmities. So that, beſides the obligation of an office undertaken by him for us, there is the addition of a mighty intereſt of his owne, coincident therewith, to fixe his heart unto faithfulneſſe for us, in all that doth concern us. We ſee that Advocates and Atturneys who plead for others, although that they have no ſhare in the eſtate for which they plead, no title to, or intereſt therein; yet when they have undertaken a Clients cauſe, (if honeſt) how diligent will they be to promote and carry it for that their Client, ſimply becauſe it is their office, and the duty of their place; and yet they have but a very ſmall Fee given them, in compariſon of that eſtate which oft times they follow ſuit about: How much more would their diligence be whetted, if the Lands and Eſtates p. 96they ſue for, were their own, or a purchaſe of theirs for their wives joynture, or childrens portions? Now ſuch is the pardoning of our ſins, the ſalvation of our ſoules, and the comforting of our hearts unto Chriſt; theſe are the purchaſe of Chriſts blood, and whilſt he is exerciſed in promoving theſe, he doth good to his own child and Spouſe, &c. which is in effect a doing good unto himſelfe. Yea, to doe theſe, bringeth in to himſelfe more comfort and glory, then it procures to them. And therefore the Apoſtle in the beginning of the following Chapter, (namely, Heb. 3.) ſayes, that Chriſt is engaged to faithfulneſſe in the execution of his office, not as a meere ſervant onelyonly, who is betruſted by his Maſter, but as an owner, who hath an intereſt of poſſeſſion in the things committed to his care, and a revenue from theſe: So ver. 5. Moſes verily (ſayes he) was faithfull as a ſervant in Gods houſe; but Chriſt as a Son over his owne houſe, (that is, as an Heire of all) Whoſe houſe (or family) are We, (ſayes the Apoſtle,) ver. 6. If a Phyſitian for his fee will be faithfull, although he be a ſtranger; much more will he be ſo if he be Father to the Patient, (ſo as his own life and comfort are bound up in that of the childs) or when much of his eſtate and commings in are from the life of the party unto whom he miniſters phyſick: In ſuch a caſe they ſhall be ſure to want for no care and coſt, and to lack no Cordials that will comfort them, no means that will cure them, and keep them healthfull, and no fit diet that may nouriſh and ſtrengthen them. p. 97As the care of that Prince of the Eunuchs, in the firſt of Daniel, was, to have thoſe children committed to his charge, to eat and drink of the beſt, becauſe that on their looks and good liking his place depended: Now ſo God hath ordered it, even for an everlaſting obligation of Chriſts heart unto us, that his giving grace, mercy, and comfort to us, is one great part of his glory, and of the revenue of his happineſſe in heaven, and of his inheritance there.

Firſt, to explaine how this may be, conſider, That the Humane nature of Chriſt in heaven hath a double capacity of glory, happineſſe, and delight; One in that neere fellowſhip and communion with his Father, and the other Perſons, through his perſonall union with the Godhead. Which joy of his in this fellowſhip, Chriſt himſelfe ſpeaks of, Pſal. 16. ver. ult. as to be enjoyed by him, In thy preſence is [fulneſſe of joy,] and at thy right hand are pleaſures for evermore. And this is a conſtant and ſetled fulneſſe of pleaſure; ſuch as admits not any addition or diminution, but is alwayes one and the ſame, and abſolute and entire in it ſelfe; and of it ſelfe alone ſufficient for the Sonne of God, and Heyre of all things to live upon, though he ſhould have had no other commings in of joy and delight from any creature. And this is his naturall inheritance.

But God hath beſtowed upon him another capacity of glory, and a revenue of pleaſure to come in another way; and (anſwerably) another fulneſſe, namely, from his Church and Spouſe, p. 98which is his Body. Thus Epheſ. 1. when the Apoſtle had ſpoke the higheſt things of Chriſts perſonall advancement in heaven that could be uttered, as of his ſitting downe at Gods right hand far above all principalities and powers, &c. ver. 20, 21. yet ver. 22. he addes this unto all, And gave him to be an Head to the Church, which is his Body, the [fulneſſe] of him who filleth all in all. So that although he of himſelfe perſonally be ſo full, (the fulneſſe of the God-head dwelling in him) that he overflowes to the filling all things; yet he is pleaſed to account (and it is ſo in the reality) his Church and the ſalvation of it to be another fulneſſe unto him, ſuper-added unto the former. As Sonne of God he is compleat, and that of himſelfe; but as an Head, he yet hath another additionall fulneſſe of joy from the good and happineſſe of his members. And as all pleaſure is the companion, and the reſult of action; ſo this ariſeth unto him, from his exerciſing acts of grace, and from his continuall doing good unto, and for thoſe his members; or (as the Apoſtle expreſſeth it) from his filling them with all mercy, grace, comfort, and felicity; Himſelfe becomming yet more full, by filling them; and this is his inheritance alſo, as that other was. So as a double inheritance Chriſt hath to live upon; One perſonall, and due unto him (as he is the Son of God) the firſt moment of his Incarnation, ere he had wrought any one piece of work towards our ſalvation: Another acquired, purchaſed, and merited by his having performed that great ſervice p. 99and obedience: And certainly, beſides the glory of his perſon, there is the glory of his office, of Mediatorſhip, and of Headſhip to his Church: And though he is never ſo full of himſelfe, yet he deſpiſeth not this part of his revenue that comes in from below. Thus much for explication.

Now ſecondly, for the confirmation and making up the demonſtration in hand. This ſuperadded glory and happineſſe of Chriſt is enlarged and encreaſed, ſtill as his members come to have the purchaſe of his death more and more laid forth upon them: So as when their ſins are pardoned, their hearts more ſanctified, and their ſpirits comforted, then comes Hee to ſee the fruit of his labour, and is comforted thereby, for he is the more glorified by it: yea he is much more pleaſed and rejoyced in this, then themſelves can be. And this muſt needs keep up in his heart his care and love unto his children here below, to water and refreſh them every moment, (as Iſaiah ſpeaks, Chap. 37. 3.) For in thus putting forth acts of grace and favour, and in doing good unto them, he doth but good unto himſelfe; which is the ſureſt engagement in the world. And therefore the Apoſtle exhorts men to love their wives, upon this ground, that in ſo doing, they love themſelves: (Epheſ. 5. 28. So ought men to love their wives, as their own bodies: He that loveth his wife, loveth himſelfe:) ſo ſtrict and neere is that relation. Now the ſame doth hold true of Chriſt in his loving his Church. And p. 100therefore in the ſame place, the love of Chriſt unto his Church is held forth as the patterne and exemplar of ours, ſo ver. 25. [Even as Chriſt alſo loved the Church.] And ſo it may well be argued thence by comparing the one ſpeech with the other, that Chriſt in loving his Church, doth but love himſelfe; and then the more love and grace he ſhews unto the Members of that his Body, the more he ſhews love unto himſelfe. And accordingly it is further added there, ver. 27. that he daily waſheth and cleanſeth his Church, (that is, both from the guilt and power of ſinne,) that he might preſent it to [himſelfe] a glorious Church, not having ſpot or wrinkle, &c. Obſerve, it is to [himſelfe.] So that all that he doth for his members is for himſelfe, as truly, yea more fully then for them; and his ſhare of glory out of theirs is greater then theirs, by how much the glory of the cauſe is greater then that of the effect. And thus indeed the Scripture ſpeaks of it: as, whilſt it calls the Saints the glory of Chriſt: So 2 Cor. 8. 23. And Chriſt, in Iohn 17. 13. and ver. 22, 23. ſayes, that he is glorified in them. And Pſal. 45. where Chriſt is ſet forth as Solomon in all his royalty and majeſtie; yet ver. 11. hee is ſaid greatly to deſire or delight in the beauty of his Queene: that is, the graces of the Saints; and that not with an ordinary delight, but he greatly deſires; his deſire is encreaſed as her beauty is: For that is there brought in as a motive unto her to be more holy and conformed unto him, to encline her care, and forſake her Fathers houſe, v. 10. p. 101[So] ſhall the King greatly deſire thy beauty. Chriſt hath a beauty that pleaſeth him, as well as we have, though of another kind; and therefore ceaſeth not till he hath got out every ſpot & wrinkle out of his Spouſes face, (as we heard the Apoſtle ſpeake even now) ſo to preſent her glorious unto himſelfe; that is, delightfull and pleaſing in his eye. And ſuitably unto this (to confirme us yet more in it,) Chriſt in that Sermon which was his ſolemne fare-well before his going to heaven, aſſures his Diſciples that his heart would be ſo farre from being weaned from them, that his joy would ſtill be in them, to ſee them proſper and bring forth fruit; ſo JOHN 15. 9, 10, 11. where his ſcope is to aſſure them of the continuance of his love unto them when he ſhould be gone; ſo ver. 9, 10. As my Father hath loved me, ſo have I loved you. Continue in my love, &c. As if he had ſaid, Feare not you my love, nor the continuance of it in my abſence; but looke you to doe your duty, &c. And to give them aſſurance of this, he further tels them, that even when he is in heaven, in the greateſt fulneſſe of pleaſure at Gods right hand, yet even then his joy will be in them, and in their well doing; ſo ver. 11. Theſe things have I ſpoken unto you that my joy may remaine in you, and that your joy may be full. He ſpeakes juſt like a Father that is taking his leave of his children, and comforting them at his departure, and giving them good counſell, to take good courſes when he is gone from them, to keepe his Commandements, and to love one another, ſo ver. 10, & 12. p. 102and backs it with this motive, ſo ſhall my joy remain in you, (it is as Fathers uſe to ſpeake) and it will be for your good too, your joy will be alſo full. To open which words a little, the word [remaine] uſed concerning their abiding in his love, and his joy abiding in them, is uſed in reference to the continuing of both theſe towards them in heaven. And when Chriſt ſayes, That my joy may remain in you, it is as if he had ſaid, that I may even in heaven have cauſe to rejoice in you, when I ſhall heare and know of you, that you agree and are loving each to other, and keepe my Commandements. The joy which he there calls His joy, [My] joy, is not to be underſtood Objectivè, of Their joy in Him, as the object of it: but Subjectiè, of the joy that ſhould bee in himſelfe, and which hee ſhould have in them. So Auguſtine long ſince interpreted it. Quodnam (ſayes hee) eſt illud gaudium Chriſti [in nobis,] niſi quod ille dignatur gaudere [de nobis?] what is Chriſts joy in us, but that which hee vouchſafeth to have of and for us? And it is evident by this, that otherwiſe if it were their joy which hee meant in that firſt ſentence, then that other that follows, [And your joy ſhall be ful] were a Tautologie. He ſpeakes therefore of his joy and theirs, as of two diſtinct things: and both together were the greateſt motives that could be given to encourage and quicken his Diſciples in obedience. Now take an eſtimate of Chriſts heart herein, from thoſe two holy Apoſtles Paul and p. 103John, who were ſmaller reſemblances of this in Chriſt. What (next to immediate communion with Chriſt himſelfe) was the greateſt joy they had to live upon in this world, but onelyonly the fruit of their Miniſtery appearing in the graces both of the lives and hearts of ſuch as they had begotten unto Chriſt? See how Paul utters himſelf, 1 Theſ. 2. 19. What is our hope, (ſayes hee) or joy, or crowne of rejoycing? Ye are our glory and our joy, ver. 20. And in the 3. Epiſt. of JOHN, ver. 3. John ſayes the like, that hee greatly rejoyced of that good teſtimony hee had heard of Gaius: For (ſayes hee) I have no greater joy then to heare that my children walk in the truth, ver. 4. Now what were Paul and John but inſtruments by whom they beleeved and were begotten? and not on whom: Neither of theſe were crucified for them; nor were theſe children of theirs the travaile of their ſoules: How much more then unto Chriſt, (whoſe intereſt in us and our welfare is ſo infinitely much greater) muſt his members be his joy and his crown? And to ſee them to come in to him for grace and mercy, and to walke in truth, rejoyceth him much more; for he thereby ſees of the travaile of his ſoule, and ſo is ſatisfied. Certainly what Solomon ſayes of Parents, Prov. 10. 1. that a wiſe ſon maketh a glad father, &c. is much more true of Chriſt. Holineſſe, and fruitfulneſſe, and comfortableneſſe in our ſpirits while we are here below, doe make glad the heart of Chriſt, our everlaſting Father. Himſelf hath ſaid it, I beſeech you beleeve duplicate page p. 100duplicate page p. 101duplicate page p. 102duplicate page p. 103p. 104him, and carry your ſelves accordingly. And if part of his joy ariſe from hence, that we thrive and doe well; then doubt not of the continuance of his affections: for love unto himſelfe will continue them towards us, and readineſſe to embrace and receive them when they come for grace and mercy.

There is a fift Engagement, 5which his very having our nature, (which he ſtill weares in heaven) and which the end or intention which God had in ordaining Chriſts aſſuming it doe put upon him for ever: For one great end and project of that perſonall union of our nature unto the Godhead in the ſecond Perſon for ever, was, that he might be a mercifull High-Prieſt. So that as his office layes it as a duty upon him, ſo his becomming a Man, qualifies him for that office, and the performance of it, (and ſo may afford a farther demonſtration of the point in hand.) This we find both to have beene a requiſite in our High-Prieſt, to qualifie him the better for mercy and bowels; and alſo one of thoſe great ends which God had in that aſſumption of our nature.

Firſt, a requiſite, on purpoſe to make him the more mercifull. So Heb. 5. 1. (the place even now inſiſted on, when yet this primary qualification I then paſſed over, and reſerved unto this mention) it is ſaid, Every High-Prieſt [taken from among men] is ordained for men, (and that, to this end) that ſo he might be one that can have compaſsion: namely, with a pity that is naturall and kindly; ſuch as p. 105a man beares to one of his owne kind: For otherwiſe the Angels would have made higher and greater High-Prieſts then one of our nature; but then they would not have pityed men, as men doe their brethren, of the ſame kind and nature with them.

And ſecondly, this was alſo Gods end and intention in ordaining Chriſts aſſumption of our nature, which that other place before cited, (namely, Heb. 2. 16, 17.) holds forth; Verily he took not on him the nature of Angels, but the ſeed of Abraham: That is, an humane nature, and that made too of the ſame ſtuffe that ours is of, and it behooved him to be made like us in all things, [that] he might bee a mercifull High-Prieſt, &c. [foreign]. To the end hee might become, or be made mercifull.

But was not the Son of God as mercifull (may ſome ſay) without the taking of our nature, as afterwards when he had aſſumed it? Or is his mercy thereby made larger then of it ſelfe it ſhould have beene, had he not tooke the humane nature on him?

I anſwer, Yes, he is as mercifull, but yet

1. Hereby is held forth an evident demonſtration (and the greateſt one that could have been given unto men) of the everlaſting continuance of Gods mercies unto men: by this that God is for everlaſting become a man; and ſo we thereby aſſured, that he will be mercifull unto men, who are of his owne nature, and that for ever: For as his union with our nature is for everlaſting; ſo p. 106thereby is ſealed up to us the continuation of theſe his mercies, to be for everlaſting: So that he can, and will no more ceaſe to be mercifull to men, then himſelfe can now ceaſe to be a man, which can never be. And this was the end of that aſſumption.

But ſecondly, that was not all: His taking our nature not onelyonly addes unto our faith, but ſome way or other even to his being mercifull. Therefore it is ſaid, [That he might be made mercifull, &c.] That is, mercifull in ſuch a way, as otherwiſe God of himſelfe alone had never beene; namely, even [as a man.] So that this union of both natures, God and Man, was projected by God to make up the rareſt compound of grace and merciemercy in the reſult of it, that ever could have beene; and thereby fully fitted and accommodated to the healing and ſaving of our ſoules. The greatneſſe of that mercy that was in God, that contributes the ſtock and treaſury of thoſe mercies to be beſtowed on us: and unto the greatneſſe of theſe mercies nothing is, or could be added, by the humane nature aſſumed; but rather, Chriſts Manhood had all his largeneſſe of merciemercy from the Deity: So that had he not had the mercies of God to enlarge his heart towards us, he could never have held out to have for ever been mercifull unto us. But then, this humane nature aſſumed, that addes a new way of being mercifull: It aſſimilates all theſe mercies, and makes them the mercies of a Man: it makes them humane mercies, and ſo gives a naturalneſſe p. 107and kindlineſſe unto them to our capacities. So that God doth now in as kindly and as naturall a way pity us, who are fleſh of his fleſh and bone of his bone, as a man pities a man: Thereby to encourage us to come to him, and to bee familiar with God, and treat with him for grace and merciemercy, as a man would doe with a man; as knowing, that in that man Chriſt Jeſus (whom we beleeve upon) God dwels, and his mercies worke in and through his heart in an humane way.

I will no longer inſiſt upon this notion now, becauſe I ſhall have occaſion to touch upon it againe, and adde unto it under that next third generall Head, of ſhewing the way how Chriſts heart is affected towards ſinners: OnelyOnly take we notice, what comfort this may afford unto our faith, that Chriſt muſt ceaſe to bee a man, if he continue not to be mercifull; ſeeing the very plot of his becomming a man, was, that hee might bee mercifull unto us, and that in a way ſo familiar to our apprehenſions, as our owne hearts give the experience of the like, which otherwiſe (as God) hee was not capable of. And adde but this bold word to it (though a true one) that he may now as ſoon ceaſe to bee God, as to bee a man. The humane nature, (after he had once aſſumed it) being raiſed up to all the naturall rights of the Son of God; whereof one (and that now made naturall unto him) is, to continue for ever united: p. 108And he may as ſoone ceaſe to be either, as to be ready to ſhew mercy. So that not onelyonly the ſcope of Chriſts office, but alſo the intention of his aſſuming our nature, doth lay a farther engagement upon him, and that more ſtrong then any, or then all the former.