The Tenderness of Christ, Book II: Introduction

For we have not an High Priest which cannot It touched with the feeling of our infirmities: but was in all points tempted like as we are, yet without sin. Heb. iv. 15.

only use I shall make of these words is, ta 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 Christ’s heart towards sinners, now he is in heaven.

The extrinsical demonstrations of this (which I make the rirst part of it) are dispatched; and for a ground-work to these more intrinsical 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 poor sinners; and that so sensibly, that it doth (as it were) take- our hands, and lay them up OR

TO HIS tyEMIJEHS OX EARTH. 341,

Chrises breast, suid let us feel how his l&a? t beato and [1,15 bowels yearn towards us, evn now he is kt glory: The very scope of these w, or ds. being manifestly to encourage believers, against; all that may,, discourage them, from the consideration of Christ’^ heart towards them now in heaven.

To open them, so far as they serve tp, my pre* sent purpose.

1. All that may any way discourage us, he herocalls by the name of infirmities the,re,lyy meaning both.

1. The evil of afflictions of what sort soever, persecutions, &c. from without.

2. The evil of sins, which do most of all, discourage, us, from within.

And that both these are meant,

First, That under f/i/irmitics he. means,, perscutipns and afflictions is manifest; npt. only in that the word is often, used in that sense, as 2. Cor. xi. 30, and chap. xii. 5, but also it is plain that, the. phrase is here so intended, for his scope is to com fqrt them against what would pull from them their p,rpfqssipu, as that fore-going exhortation, Let us hMfttst our profession, implies. Now that which attempted, tQ 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 drawn from Christ’s example, was in all points tempted as w& arc,

Yet, secondly, by irjirmitles ore meant for so in I lie process of this discourse, he,,usctU the phrase, and makes them the main object of our High Priest’s pity; fur in the uexf. word?, cjtoj*, v. 2.

shewing what the qualifications of the High Priesti under the law were, (who were types of oar 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 on them that arc out of the way, (that is upon sinners; for sins are those ignorances and goings astray from God) and adds, in that himself was clothed 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 seek for at the throne of grace, namely, grace ?.nd mercy. Therefore let us come boldly to the tin-cue cj gi ace, that we may obtain mercy, andjind grace to help in time of need, — so it follows in the next words. Grace to help against the power of sin, and mercy against the guilt and punishment of it; both which are the greatest discouragements to come boldly to that throne, and therefore he must needs intend those kinds of infirmities chiefly in this his encouragement and comlort thereto.

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 speaks, as appeareth by verse 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 men’s thoughts from that high and glorious description which he had given of him in that 14th verse, We have a great High P,”/Vvf who is passed into the heavens, 8$c. He knew we would be apt from this presently to think, he may be too great to be an High Priest for us to transact our affairs; and that this greatness 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 wltich he had here, and having clothed his human nature with so great a glory, that therefore he cannot now pity 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, for he is not now capable of a feeling of grief, and so, not of a fellow-feeling, or sympathising with 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 be exposed to such affections as these, were a weakness, an infirmity in himself, which hea ven hath cured him of. His power and glory is so great that he cannot be touched, even as the angels are not; and he is advanced jar above all principalities &nd powers, Eph. i. 15.

This the Apostle carefully pre-occupates, and it is the very objection which he takes away. We have not an High Priest who cannot, <^r. Duplex negatio equipolletqffirmationl; nay, two negatives do not only make an affirmative, but affirm more strongly; they make an affirmation contradictory to a contrary and opposite thought. Now this speech of his is as much as if

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he should have said, Well, let heaven have niadfe What alteration soever upon his condition, in glorifying his human nature, which, be it never so fre’e from fleshly passions, and instead of flesh b’e made like heaven; let him be never so incapable of imprfcssions from below, yet he retains one tender part and bare place in his heart still unarmed, (as it were) feven to suffer with you, and to be touched if yoil b’e. The word is a deep one, Sumpaihesd, He suffers with you; he is as tender in his bowels to yod as ever he was; that he might be moved to pity you, he is willing to suffer (as it were) one place to* be left naked, and to be flesh still, on which he matt be wounded with your miseries, that so he might b6 your merciful High Priest.

And whereas it may be objected, that this were d weakness: the Apostle affirms that this is his power, and a perfection and strength (of love surely) in him, as the word dunamenon importeth; that is, that rtiakes him thus able and powerful 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 himself.

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

First, (more generally) that Christ’s 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 sympathizdh with us, as the word is.

TO HIS MEMBERS ONT EARTH. 34,j

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