The Tenderness of Christ, Book II: Demonstrations from Christ's Engagements in Heaven

A second sort of demonstrations from scrcral engagements notf lying upon Christ in heaven,

THERE are a second sort of demonstrations which may be drawn from many other several engagements, continuing and lying upon Christ now he is in heaven: which must needs incline his heart towards us as much, yea, more than ever. As

1. The continuance of all those near and intimate relations and alliances 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 arc natural, such as between father and child, husband and wife, brother and brother, &c.; look for 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, be cause they were made only for this world; as Rom. vii. 1, The n’fje 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 vigor and strength, and receive their completmcnt therein. Wherefore it is, that Christ is said to be the same to day, yesterday, and forever, Heb. xii it 8. To illustrate this by the constant and indissoluble tie of those relations of this world, whereto no difference of condition, whether of advancement or Debasement, can give him discharge. We see iq

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Joseph when advanced, how as his relations continued, so his affections remained the same to his poor brethren, (who yet had injured him) and also to his father. So Gen. 45th, where in the same speech he mentioneth both his own greatest dignities, and advancement, God hath made me a father to Pharoah, and lord cf all his house, and a ruler through- “out all the land of Egypt, ver. 8; and yet withal he forgetteth not his relations, lam Joseph 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 refrain himself, as you have it, ver. 1,2. And the like he expresseth to his father, ver. 9, Go to my father, and say, Thus saith thy son Joseph, God hath made me lord over all Egypt, (and yet thy son Joseph still.)

Take another instance (wherein there was but the relation of being of the same country and alliance) in Esther, when advanced to be Queen of an hundred twenty and seven provinces; who when she was in the arms of the greatest monarch on earth, and enjoyed highest favour with him, yet then she cries out, How can I endure to see the evil that shall come unto my people, or how can I bear to see the destruction of my kindred? So chap. viii. G. She considered but her relation, and how doth it work in her veins by a sympathy of blood? Now much more doth this hold good of husband and wife, for they are in a nearer relation yet. Let the wife have been one that was poor and mean, fallen into sickness, &c. and let the husband be as great and glorious as Solomon in all his royalty; all mankind would cry shame on such a man, if he should not now own 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 natural, so i{ oblige th most: Ao man ever yet hated his mm flesh, says the Apostle, (though diseased and leprous) but loveth and cherisMh it. And it is the law of nature, that if one member be honoured, all the members are ty rejoice with it, 1 Cor. xii. 2G, 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 do move Christ to continue his love unto us. Jesus knowing that he was to depart out of this world, having loved his own who were in the world, he loved them unto the end, John xiii. 1. And the reason thereof is put upon his relation to them; they were his own; and his own by virtue of all relations whatsoever, his own brethren, his own spouse, his own flesh; and the? very world will love its own, as himself speaks, much more will he himself love his own- He that provides not for his ownjamily is worse than an infidel, says the Apostle. Now though Christ be in heaven, yet his people are his family still: 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 pattern to us, of all the relations found on earth. First he is the founder all relations, and affections that accompany them, both in nature and grace. As therefore the Psalmist argues, Shall he not sec, who made thcei/c?

So do 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 himself? — Though our father Abraham being in heaven be ignorant of us, and Israel acknowledge us not, yet O Lord, thorn art our Father and our Redeemer, &c. Isa. xxxvi. 16: the Prophet speaks it of Christ: as appears by ver. 1, 2, and in a prophesy of the Jews’ call; and he speaks it of Christ, as supposed in heaven, for he adds, Look down from heaven, and behold from the habitation of thy holiness and thy glory. There are but two things that should make him to neglect sinners; his holiness, as they are sinners, and his glory, as they are mean 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 father or a brother; but Christ is all; — no one relation being sufficient to express his love, wherewith he loveth and owneth us. And therefore he calls his Church both Sister and Spouse. Song v. 1.

3. He is the pattern, and exemplar of all these our relations, and they all are but the copies of his. Thus in Eph. v. Christ is made the pattern of the relation and love of husbands. Husbands, says the Apostle, love your wives, as Christ loved the Church, so verse 25. Yea, verses 31, 32, 33, the marriage of Adam, and the very words he then spake, of cleaving to a wife, are made but the types and shadows of Christ’s marriage to his Church. Herein I speak, (says he) concerning Christ and the Church, and this is fO HIS MEMBERS ON EARTH. 369

(i threat mystery. First, a mystery; that is, this marriage of Adam was ordained hiddenly to represent and signify the marriage of Christ with his Church. And, secondly, it isagn-at mystery, because the thing thereby signified is in itself so great, that this is but a shadow of it. And therefore all those relations, and the affections of them, and the eftVcts of those affections, which you see and read to have been in men, are all, and were ordained to be (as all thing* 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 ceremonial types.

If therefore no advancement doth or ought to alter such relations in men, then not in Christ. He w not ashamed to call us brethren: as Heb. ii, 11. And yet the Apostle had just before said of him, (ver. 9) we see Jesus croicned with glory and honour. Yea and as when one member suffers, the rest are touched with a sympathy, so is it with Christ. Paul persecuted the saints, the members, and why persecuted thou me? cries the Head in heaven: the foot was trodden on, but the Head felt it, though crowned with glory and honour. We arcjlcsh of hisjlesh, and bone of his bane, Eph. v. 30. and therefore as Esther said, BO says Christ, How can I endure to see the evil that befalls my people? If a husband hath a wife that is mean, and he become a king, it were his glory and not his shame to advance her; yea, it were his •hame to neglect her: especially if when the betrothment was first made, she was then rich and glorious, and a king’s daughter, but since that,

fallen into poverty and misery, Now Chn*t’»

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spouse, though now she be fallen 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 looked upon as all glorious. For in election, at first, both Christ and we were by God considered in that glory which he means to bring him and us unto at last; that being first in God’s intention, which is last in execution. For God at the beginning doth look at the end of his works, and at what he means 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 Son in that glass of his decrees, under that face of glory where with at last he meant to endow us. He shewed us to him as apparelled with all those jewels of grace and glory which we shall wear 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 took us up in, and that we appeared in before him, so also wherein he pre sented 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 undertook to bring us to that estate. And that God ordained us thus to fall into sin and misery, was but to illustrate the story of Christ’s love, and 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 again to bring us, the more eminently illustrious. And therefore we being married unto him when we were thus glorious in God’s first intention* although in his decrees about the execution of this, or the bringing us to this glory, we fall into meanness and misery before we attain 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 fallen into sin, and so our flesh become frail and subject to infirmities, that he therefore took part of the same, lleb. ii. 14, 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, and till he hath purged and cleansed us, that so he may present us to himself a glorious Church, as you have it, Eph. v. 26, 27, even such as in God’s first intention we were shewn to him to become; having that native and original beauty, and possessing that estate wherein he looked upon us, when he first took liking to us, and married us. This is argued there from this very relation of hi* being our husband, verse 25, 2G. And therefore, though Christ be now in glory, yet let not that discourage you, for he hath the heart of a husband towards you, being betrothed unto you for ever, in faithfulness and in loving kindness, as Hosea ii. And the idea of that beauty is so imprinted on his heart, which from everlasting was ordained you, that he will never cease to sanctify and to cleanse you, till he hath restored you to that beauty which once he took such a liking of.

A second engagement. This love of his unto ui ie yet further increased, by what he both did and sutiered for us here on earth, before he went to heaven. Having loved his own, so far as to die for them, he will certainly love them unto the end, even to eternity. We shall find in all sorts of relations both spiritual and natural, 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 natural affection planted in mothers towards their children, (as they are theirs) the verypains, hard labour, and travail they were at in bringing them forth, increaseth their affections towards them, and that in a greater degree than fathers bear. And therefore the eminency of affection is attributed unto that of the mother towards her child, and put upon this, that it is the son of her u-omb, Isa. xlix. 15. And then the performing of that office and work of nursing them themselves, (which* yet is done with much trouble and disquietment) doth in experience, yet more endear 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 own children which they nursed not. And therefore in the” same place of Isaiah, as the mother’s affection to the son of her womb, so to her sucking child is mentioned,’ as being the highest instance of such love. And as thus in paternal affection, so also in conjugal. In such mutual loves in the- pursuing: of which, there’ have any difficulties or hardships bean encountered,- and the more those lovers have suffer ed the one for the other, the more is the edge of their desires whetted <and their love encreased; and the party for whonr they suffered, is thereby* rendetfpd more dear tin to them.

vt is thus in these natural relations, so- so in

•piritual. We may see it in holy men: as in Moses, who was a Mediator for the Jews, as Christ is for us; Moses therein being but Christ’s type and shadow, and therefore I rather instance in him. He under God, had been the deliverer of the people of Israel out of Egypt, with the hazard of his own life, and had led them in the wilderness, and given them that good law that was their wisdom in the sight of all the nations, and by his prayers kept off God’s 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 liked once to have stoned him. And yet what he had done for them did so mightily engage his heart and so immoveubly point and fix it unto their good, that although God in his wrath against them, offered to make of him alone a greater and mightier nation than they were, yet Moses refused that offer, (the greatest that ever any Son 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 oj Egypt, &c.) thereby to move God to continue his goodness unto them, Exod.xxxii.il. and elsewhere. And this overcame God, as you may read in the 14th verse of the fore-named chap ter. Yea, so set was Moses’s heart upon them, that he not only refused that former offer which God made him, but he made an offer unto God of himself to sacrifice his portion in life for their good: Rather, says he, blot me out of the book of life, so verse 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 pains, the cost, the travail, the care and the sufferings that he had had in bringing them unto Christ. Thus, towards the Galatians, how solicitous was he? how afraid to lose his labour on them? / am afraid of you lest I have bestowed upon you labour in vain. So he expresseth himself, Gal. iv. 11; and verse 19, he utters himself yet more deeply: My little children, (says he) of whom I again travail In birth until Christ be formed in you. He professeth himself content to be in travail again for them, rather than lose that about which he had been in travail for them once before.

Now from both these examples, (whereof the one was Christ’s type, and the other the very copy and pattern of Christ’s heart) we may raise up our hearts to the persuasion 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 do that for that people, which Christ hath done and suffered for you? He acknowledged that he had not borne that people in his womb; but Christ bare us all; and we were the travail of his sotil, and for us he endured the birth- throws of death, as Peter calls them, Acts ii.24. And then for Paul; Was Paul crucified for you? says Paul likewise of himself; but Christ was; and he speaks it the more io enhance the love of Christ. Or, if Paul had been crucified, would or could it have profited us? No. If, therefore, Paul was contented to hare been in travail again for the Galatians, when he feared their falling away: then how doth Christ’s heart work much more towards sinners? he having put in so infinite a stock of sufferings for us already, which 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 do this but once, as the Apostle to the Hebrews speaks, so perfect was hi* priesthood. Be assured then, that his love was not pent or worn out at his death, but encreased by it. His love it was that caused him to die, and to lay down his life for his sheep; and greater love than this, hath no matt, (said himself before he did it). But now having died, 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 zeal thereunto; for these do 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 sujfercdso many things in vain? says the Apostle to the Galatians, chap. iii. 4; where he makes a motive and 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 remain in Christ? especially seeing the hard work is over and dispatched which he was to do on earth; and that which now remains for him to do in heaven, i< far more sweet and full of glory, and as the reaping fit joy, of what he Lad here sown in tetrs. If hi* lore

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was so great, as to hold out the enduring so much, then now when thatbrunt is over, and his love is be come a tried love, will it not continue? If when tried 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 do 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 not: Jesus the same yesterday, to-day, and for ever, II eb. xiii. 8. When he was in the midst of his pains, one for whom he was then a suffering, said unto him, Lord remember me whcnthou comest into thy kingdom; and could Christ mind him then? (as you know he did, telling him, This day shall thou be with me in Paradise) then surely when Christ came to Paradise, he would do it much more: and remember him too, by the surest token that ever was, and which he can never forget, namely, the pains 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 he come, so to cause our hearts to love him; then certainly himself doth it in heaven much more. No question but he remembers us, as lie promised to do that good thief, now he is in his kingdom. And so much for this second engagement. A third engagement is the engagement of an office which still lies upon him, and requires of him all mercifulness and graciousness towards sinners that do come unto him. And therefore whilst he continues in that place, and invested with that office, (as fee for ever doth) his heart must needs continue fofl

»f tenderness and bowels. Now that office is ths office of his Priesthood; which this text mentions as the foundation of our encouragement to come bolilli, to the throne of grace, Jor if/v/r.” and men-ji, — — teeing we have a great High Priest, entered 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 mercy.

And, secondly, that this office doth, therefore, lay upon Christ a duty to be, in all his dispensations, full of grace and mercy; and therefore his heart remains most certainly suited and framed there unto. ,,yj r

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 Kin/y office is an office of power and dominion, and his Prophetical of/ice an office of knou:- kd<re and wisdom, so his Priestly office is an office of grace and -mercy. The High Priest’s office did properly deal in nothing else. If there had not been a mercy-seat in the Holy of Holies, the High Priest had not at all been appointed to have gone into it. It was mercy and reconciliation, and an atonement for sinners, that he was to treat about, and so to officiate for at the mercy-seat: he had had, other wise, no work, nor any thing to do when he should come into the most holy place. Now this was but a typical allusion unto this office of Christ’s in hea ven. And therefore the Apostle (in the text, when

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he speaks of this our High Priest’s being entered 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 Mercy-seat in the Holy of Holies. And further to confirm 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. v. verses 1, 2, 3. 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 principal end that that office was ordained for. Now the great and essential qualifications there specified that were to be in a High Priest, are Mercy and Grace, and the ends for which he is there said to be ordained, are works of Mercy and Grace. And besides what the words in their single standing do hold forth to this purpose, observe that they come in to back and confirm that exhortation in the text, wherein he had set forth Christ as an High Priest, touched with the feeling of infirmities; and that therefore we should come with boldness, for grace and mercy: for every High Priest, (says he) taken from among men, is ordained for men in things pertaining to God: that he may ojfcr both gifts and sacrifices for sin. — One who can have compassion, &c. So that these words are a confirmation of what he had before said, and do set out Christ the substance, in his grace and mercifulness, under Aaron and his sons, the shadows; and all this for the comfort of believers.

Now first, 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/- men, to offer both gifts and sacrifices for sins. There is both thejinis cujus, the end for whom, and thejinis cui, the end for which lie was ordained.

1. For whom. He was ordained for men, — that is for men’s cause, and for their good. Had it not been 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 between God and them. He is to transact ta pros ton Theony 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 favor from God and to do all that which God would have done for our salvation. And that he might do this 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 kind, and so be more kind unto us, than the nature of an angel could have been. And how much this conduce th to his being a merciful High Priest, I shall shew anon.

2. The end for winch every High Priest was ordained, shews this. He was to offer gifts and sacrifices for sins. Sacrjfic& Jor sins, to pacify God’s wrath

against sin, and gifts to procure his favor. You know the Apostle in the fore-going words had mentioned grace and mercy, and encouraged us to come with boldness unto this High Priest for both; and answerably, to encourage us the more, he says, the High Priest by his office was to oiler for both; gj/U to procure all grace, and sacrifices to procure all mercy for us, in respect of our sins. Thus you see the ends which he is ordained for, arc all matter of grace and mercy, and so of encouragement unto men for the obtaining of both, verse 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, verse 2. He that was High Priest was not chosen into that office for his deep wisdom, great power, or exact holiness; but for the mercy and compassion that was in him. That is it which is here made the special vand there fore the only mentioned) property in an High Priest, as such; and the specilical and essential qualification that was inwardly and internally to constitute him, and fit him for that office; as God’s appointment did outwardly and externally, as verse the 4th hath it. And the word dunameno (that can, or is able) imports an inward faculty, a spirit, a disposition, a heart that knows how to be compassionate. And it is the same word that the Apostle had before used, to express Christ’s heart by, even in the words of the text; dunamenon sumpathesai, that is, wJio can be touched with the feeling of our infirmities. And he had used it of him before that, in the point of mercy, chap. ii. 18, dunatai, £c. he is able to succour, se. which is not meant of any external power (which we usually term ability) but of an internal touch in his will. He hath an heart able to forgive, and to afford help.

Now therefore if this be so essential 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 God’s King, if he had not had all power and strength in him, which is essential to constitute him a King; so nor to have been God’s High Priest, if he had not had such an heart for mercifulness; yea, and no longer to have been a Priest, than he should continue to have such an heart. Even as that which internally qualifies a minister for the ministry is his gifts, which if heloseth, be is no longer to be in that office; — or, as reason makes a man a man, which if he loseth he becomes a beast; — thus no longer should Christ continue to be a Priest, than he hath an heart that can have compassion, (as this second verse hath it.) And the word which we translate, to have compassion, is exceeding emphatical, and the force of it observeable. It is in the original metriopathcin, 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 touched with the J’teling of our infirmities, or that he had a suffering with us in all our evils; and this word also here used imports a suffering. But then, some greatly distressed souls, 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 greatness of them? To meet with this thought, therefore, and to pre vent even this objection about Christ’s 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 distress; and one that considers every circum stance 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 metron, a measure, and pathein, to suffer. And that it is the Apostle’s scope to hold this forth in this word, is evident by what follows, for he on pur pose makes mention of those several degrees, proportions, and ranks of sinners under the old law, who were capable of mercy and compassion, who can have compassion, says he, on the ignorant, and on them that are out oj the way. In the old law you may read of several degrees and kinds of sins, for which God appointed, or measured out, differing and proportionable sacrifices. So for sins of ignorance, there was one kind of sacrifice, Levit. iv. 2 & 5; and another for sins against knowledge, or such ai were wittingly committed, chapt. vi. verse 2 & 3* compared with verse 6. Now when any sinner came to the High Priest to make atonement for him, the Priest was wisely to consider the kind and proportion of his sin; as whether it were a sin of mere ignorance, or whether it were against knowledge, and accordingly he was to proportion a sacrifice, and to mediate for him. And so he did metriopathein, pity him according to measure, or according to reason, or discretion, as in the margin it is varied. And therefore the Apostle here mentions both the ignorant (that is, those that sin out of jmere ignorance) and them that are gone out of the way, namely, by willful 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 man’s need and distress is from sin and misery, accordingly is he affected towards him. And as we have sins of several sizes, accordingly hath he mercies, and puts forth

mediation proportionable; whether they be igno rances, or sins of daily incursion, or else sins more gross and presumptuous. And therefore let neither of them discourage any from coming unto Christ for grace and mercy.

So that (for the closure of this) here is both the qualification disposing him for this office, a merciful compassionateness; and here are the ends of this office, even to deal mercifully with all sorts of sinners, acwording to the proportion and measure of their sins and miseries. From each of which do arise these corallaries, which make up the demonstration in hand, as the conclusion. 1. That he is no longer fit for this place than he continues to be of a gracious disposition, and one that can have compassion. 2. That he can no longer be faithful in the discharge of this office (according to the ends for which it wag appointed) than he shews all grace and mercy unto them that come unto his throne of o.race for it.

And that is the second thing which I at first propounded; that this office did lay a duty upon him to have compassiAt. And it necessarily follows from the former. And, answerably, to confirm this we have both these two brought to our hands in one place together, (and which is a parallel place to this last interpreted) Hob. ii. llt-That he mi<rht be a merciful and a faithful High Priett, &c. He is at once here said to be both merciful and faithful. And both are attributed to him in respect of this Ili-h Priest’s office -.-faithful High Priest: and that, as°it is to be executed in heaven, after the days of his flesh ended. For the Apostle giving the reason of it, and shewing what it is fits him to be such an High Priest, adds, (verse 18) In that himself hath suffered. So that it relates to the time after his sufferings ended. Now in that he is said to be merciful, this relates to that internal disposition of his heart, before spoken of, qualifying him for that office; and in that he is said to be faithful, — that respects his execution of it; he is faithful in the discharge of the duty which that place lays on him.

So then, this goes further than the former; for it shews that to exercise mercy, is the duty of his place, and that, if he will be faithful, he must be merciful. For faithfulness in any office imports an exact performance of something appointed by him who designs one to that office, and that as a duty. And that this is a true description of faithfulness, and also that this faithfulness so described is in Christ, we have at once implied in that which immediately follows in the beginning of the third chapter, verse 3. Who was (says the Apostle, going on to speak of Christy faithful to him that apppoinied him, as Moses also was faithful in all his house. We have the same thing as expressly spoken in that forequoted place, Heb. v. (in the next words to those we even now opened) verse 3, — And by reason hereof, HE OUGHT to offer for sins. He speaks it of Christ’s type, the High Priest (as the former also he had done) but thereby to shew that it is Christ’s duty also to mediate for all that come to him: — He ought to do it. Now then to enforce this consideration, for the help of our faith herein: If this office doth, by God’s appointment thus bind him to it, and if it be the duty of his place, then certainly he will perform it most exactly, for else he cloth not do his duty. And our comfort may be, that his faithfulness lies in being merciful; therefore, you see, ‘they are both here joined together. Every one is to do the proper duty of his place, and exactly to sec to that. And therefore the Apostle (Rom. xii) exhorting to the discharge of the duties of each office in the Church, verse 7, he says, Let him that hath a ministry com mitted to him, wait on his ministry; and (among others) if his place of ministration be to shew mercy, (as verse 8) which was an office in the church, upon which lay the care of the poor and sick) he is to do it with cheerfulness. And so says Christ of himself, Isaiah lxi. 1, 2. The Spirit oj ‘the Lord is upon me, — to bind up the broken-hearted, to open the prison-doors to them that are bound, (to visit and relieve them) and to preach good tidings to the meek. Such kind of souls are they that he hath the charge of. He is the great Shepherd and Bishop of souls, 1 Peter ii. ult.: and the sick and the broken, they are his sheep, his charge, his diocese, as Ezekiel hath it, chapter xxxiv. 16. And to tend upon such as these, he looks for ever upon it as his duty, as his own expression upon the like occasion importeth, in John x. 1G. Other sheep I have, says Christ, them I must bring, £c. Observe how he puts a;/?e del, an I must upon it; looking at it as his duty, strictly laid upon him by his place of being a shepherd. And the proper duty of his place being to shew mercy, he doth it with cheerfulness, as the Apostle speaks. For mercy makes one do what they do with cheerfulness. And Christ, as he is the Bishop, so the Diaconvs, the Deacon also,

. B

3SG TENDERNESS OF CHRIST

he bears all offices. to his church) as of the circnmciiwn, so of the undrcumdsion also: so he is called, Rom. xv. 8. And these offices of High Priest, Shepherd, Bishop, &c. he hath still in heaven: for /;, ‘-mithiues a Priest for ever. Heb. vii. 24.

Now, there lore, to conclude this head. — Never fear that Christ’s great advancement in heaven, should any whit alter his disposition; for this his very advancement engageth him the more. For although he be entered into the heavens, yet consider withal that it is here added, to be an High Priest there; and so long, fear not. For his place itself will call for mercy 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 suck an High Priest became us, who was higher than the heavens, Heb, vii. 2G. And further, though he sits at God’s right hand, and on his Father’s throne, yet that throne is a throne of grace, (as the text hath it) upon which he sits. And as the mercy-seat, in the type, was the farthest and highest thing in the Holy of Holies; so the throne off-race, (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 itself can bestow upon him, it enga eth him unto grace and mercy. The highest honour there hath this attribute of Grace annexed to it in its very title, — A Throne of Grace. And, as Sulonio i says, a king** throne is established by righteousness, — it continues firm by it; — go is Christ’s throne by grace. Grace was both the first founder of his throne, or his raiser to it, aad also it is the establisher of it.

First, it is ti& 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 than all Uie creatures had, or could be capable of. Ail favorites are usually raised for something that is eminent in them, either beauty, pleasantness of wit, state policy, or the like. Now if you ask, What moved God to advance Christ to this high throne? it was his gruce. So Psalm xlv. 3. Grace is poured into thy lips, (and so dwells much more in His heart) therefore God hath blessed thee, — so it follows; namely with Jill those glories in heaven: — which are God’s blessings to his Son.

And then, secondly, Grace is the upholder of his throne: so verse 4 of the aforesaid Psalm xlv. In

thy majesty prosper thou, as well because of ncckness, as of righteousness, and also because of truth; that is, the word of truth, the Gospel of our salvation, (as Paul exegetically expounded! it, Eph. i. 13) These are the pillars and supporters of his throne and majesty: and there are two of them, you see, that are of grace, — (meekness and the Gospel oj our salvation,) — unto one of justice or righteousness; and yet that one is for us too. And these establish Christ’s throne. So it follows, verse 6. Thy throne, O God, is for ever and ever. And you know who applies this to Christ, Ileb. i. 8. Fear not then, when, as meekness supports his majesty, and grace his throne; and when as he holds his place by shewing these. And thus oS8 TF.XDF.RXESS OF CHRIST

much from that office that is laid upon Christ as he is a Priest.

A fourth engagement, which, .added to the former, may mightily help uur faith in this, is, his own interest; both in that our salvation is the purchase of his blood, and also that his own joy, happiness, and glory arc increased 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 own, coincident there with to fix his heart unto faithfulness for us, in all that doth concern us. We see that advocates and attornies 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 client’s cause, (if honest) how diligent will they be to promote and carry it, for that their client, simply because it is their of lice, 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 they sue for, were their own, or a purchase of their’s for their wives’ jointure, or children’s portions? Now such is the pardoning of our sins, the salvation of our souls, and the comforting of our hearts unto Christ. These are the purchase of Christ’s blood, and whilst he is exercised in promoting these, he doth good to his own child and spouse, &c. which is in effect doing good unto himself. Yea, to do these, bringeth in to himself more comfort and glory than it procures to them. And therefore the Apostle, in the beginning of the following chap ter, (namely, Ileb. iii) says, that Christ is engaged to faithfulness in the execution of his office, not as a mere servant only, who is trusted 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 verse 5, Moses verity, says he, was faithful as a servant in GocCs house; hut Christ as a Son over his own house (that is, as heir of all). Whose house, or family, arc we, says the Apostle, verse C. If a physician, for his fee, will be faithful, although he be a stranger; much more will he be so, if he be a father to the patient, (so as his own life and comfort are bound up in that of the child’s) or “when much of his estate and comings in are from the life of the party unto whom he ministers physic: in such a case they shall be sure to want for no care and cost, and to lack for no cordials to comfort them, no means that will cure them, and keep them healthful, and no fit diet, that may nourish and strengthen them. As 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 Cod hath ordered it, even for an everlasting obligation of Christ’s 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 happiness in heaven, and of his inheritance there.

First, to explain how this may be, consider, that the human nature of Christ in heaven, hath a double capacity of glory, happiness, and delight. One in that near fellowship and communion with his Father, and the other Persons, through his personal union with the Godhead. Which joy of his in this fellow ship, Christ himself speaks of, (Psalm xvi. verse ult.) as to be enjoyed by him, In thy presence is fulness of joy, and at thy right hand are pleasures for tvtrmorc. And this is a constant and settled fulness of pleasure, such as -admits of not any addition or diminution, but is always one and the same, and absolute and entire in itself, and of itself alone sufficient for the Son of God and Heir of all things to live upon, though he should have had no other comings in of joy and delight from any creature. And this is his natural inheritance.

But God hath bestowed upon him another capacity of glory, and a revenue of pleasure to come in another Avoy; and, answerably, another J illness, namely, from his Church and Spouse, which is his Body. Thus, Eph. i. when the Apostle had spoken the highest things of Christ’s personal advancement in heaven that could be uttered; as of his sitting down at God’s right hand, far above all principalities and powers, fyc. verse 20, 21; yet verse 22, he adds, this unto all, And gave him to be the Head to the Church, which is his body, the fulness of him who fillet h all in all. So that although he of himself personally be so full, (the fulness of the Godhead dwelling in him) that he overflows 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 fulness unto him, super-added unto the former. As Son of God he is complete, and that of himself; but as an

Head, he yet hath another additional fulness of joy from the good and happiness of his members. And as all pleasure is the companion and result of action, so this ariseth unto him from his exercising acts of grace, and from his continual doing good unto, and for those his members; or, as the Apostle expresseth it, from his Jilting them with all mercy, grace, comfort, and felicity: himself becoming yet more full by/illittgihcm: and this is his inheritance also, as that other was. So as a double inheritance Christ hath to live upon; one personal, 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 and 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 himself, 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 super-added glory and happiness of Christ is enlarged and encreased, still as his members come to have the pur chase 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 he to see the fruit of his labour, and is comforted thereby, lor he is the more glorified by it: yea, he is much more pleased and rejoiced in this, than 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, xxvii. 3. For in thus putting forth acts of grace and favour, and in doing good unto them, he cloth but good unto himself; which is the surest engagement in the world. And therefore the Apostle exhorts mcu to love their wives upon this ground, that in so doing, they love themselves: Eph. v. 28, So ought n.cn to love their wives as their own bodies: He that loveth Jus wife, lovcth himself, — so strict and near is that relation. Now the same doth hold true of Christ in his loving his Church. And therefore in the same place, the love ot Christ unto his Church is held forth, as the pattern and exemplar of our’s; so verse 25, Even as Christ loved the Church. And so it may well be argued thence, by comparing the one speech with the other, that Christ in loving the Church doth but love himself; and then the more love and grace he shews unto the members of that his body, the more he shews love unto himself. And accordingly, it is further added there, (verse 27) that he daily washeth and cleanseth his Church, — that is, both from the guilt and power of sin — that he might present it to himself, a glorious Church not having spot, or wrinkle, or any such tiling. Observe, it is to himself. So that all he doth for his members is for himself, as truly, yea, more fully than for them; and his share of glory out of their’s is greater than their’s, 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. viii. 23. And Christ, in John xvii. 13, and 22, 23. says, that he is glorified in them. And Psalm 45. where Christ is set forth as Solomon in all his royalty and majesty; yet verse 11, he is Mid greatly to desire or delight in the beauty of his Queen; — 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 ear, and forsake,

her fathers house, 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 and wrinkle out of his spouse’s face, (as we heard the Apostle speak even now) so to present her glorious to himself, - that is, delightful and pleasing in his eye. And suitably unto this, to confirm us yet more in it, Christ in that sermon, which was his solemn farewell before his going to heaven, assures his disciples that his heart would be so far from being weaned from them, that his joy would still be in them, to see them prosper and bring forth fruit; so John xv. 9, 10, 11, where his scope is to assure them of the continuance of his love to them when he should be gone; so verse 9, 10, As my Father hath loved me, so have I loved you. Continue ye in my love, §c. As if he had said, Fear not you my love, nor the continuance of it in my absence; but look you to do your duty, &c. And to give them assurance of this, he further tells them, that even when he is in heaven, in the greatest fulness of pleasure at God’s right hand, yet even then his./r;?/ will be in them, and in their well doing; these things have I spoken unto you that my joy may remain in you, and that your joy may be full. ver. 11. He speaks just like a f*^

it 3 C ther that is taking his leave of his children, and comforting them at his departure, and giving them good counsel, to take good courses when he is gone from them, to keep his commandments and to love one another, (so verse 10 and 12) and backs it with this motive, so shall my joy remain in you: — it is as fathers use to speak: — it will be for your good too; your joy will be also full. To open which words a little, the word remain, used concerning their abiding in his love, and his joy abiding in them, is used in referrence to the continuing of both these towards them in heaven. And when Christ says, That my joy may remain in you, it is as if he had said, that I may even in hea ven have cause to rejoice in you, when I shall hear and know of you, that you agree and are loving each to other, and keep my commandments. The joy which he there calls his joy — my joy — is not to be understood objectively, ofthdrjoywhim as the object of it; but subjectively, of the joy that should be in himself, and which he should have in them. So Augustin long since interpreted it. Quodnam, (says he) cst illud gaudium Christi in nobis, nisi quodille dignatar gaudere de nobis? — What is Christ’s joy in us, but that which he vouchsafe th to have of and for us? And it is evident by this, that otherwise, if it were their joy which he meant in that first sentence, then that other that follows, — and your joy shall be full — were a tautology. He speaksx 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 Christ’s heart here in, from those two holy apostles, Paul and John, who were smaller resemblances of this in Christ. What (next to immediate communion with Christ himself) was the greatest joy they had to live upon in this world, but only the fruit of their ministry 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. ii. 19. What is our hope, says he, or joy, or crown of rejoicing? Ye are our glory and our joy, ver. 20. And in the 3rd Epistle of John, ver. 3. John says the like; that he greatly rejoiced of that good testimony he had heard of Gains; For (says he) / have no greater joy then to hear that my children walk in the truth, ver, 4. Now what were Paul and John but instruments by whom they believed and were begotten? and not on whom: neither of these were crucified for them; nor were these children of theirs, the travail of their souls. How much more then unto Christ, whose interest in in us, and our welfare is so infinitely much greater, must his members be his joy and his crown? And tip see them to come into him for grace and mercy, and to walk in truth, rejoiceth him much more; for, he thereby sees oj the travail oj his soul, and so ls satisfied. Certainly what Solomon says of parents, Prov. x. 1. that a wise son makctli a glad father, se. is much more true of Christ. Holiness, and fruitfulness, and comfort ableness in our spirits, while we are here below, do make glad the heart of Christ, our everlasting Father. Himself hath said it; I beseech you believe him, and carry yourselves accordingly. And if part of his joy arise from hence, that we thrive and do well; then doubt not of the continuance of his affections; for Jove unto himself will continue them towards us, and readiness to embrace and receive them when they cpme for grace and mercy.

There is a fifth engagement, which his very having our nature, which he still wears in heaven, and which the end or intention which God had in ordaining Christ’s assuming it do put upon him for ever: for one great end and project of that personal union of our nature unto the Godhead in the second person for ever, was, that he might be a merciful High Priest. So that as his office lays it as a duty upon him, so his becoming a man, qualifies him for that office, and the performance of it; and so may afford a further demonstration of the point in hand. This we find both to have been a requisite in our High Priest, to qualify him the better for mercy and bowels; and also one of those great ends which God had in the assumption of our nature.

First, a requisite on purpose to make him more merciful. So Heb. v. i. (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 ordainedforment(ifoA that to this end) that so he might he one that can have compassion: namely, with a pity that is natural and kindly; such as a man bears to Qiie of his own kind. For, otherwise the Angels would have made higher and greater High Priests than one of our nature; but then they would not have pitied men, as men do their brethren, of the same kind and nature with them.

And secondly, this was also God’s end and intention, in ordaining Christ’s assumption of our nature, -which that other place before cited (namely Heb.ii.

1C, 17) holds forth: Verily, he took not on him the nature of Angels, but the seed of Abraham. That is an human nature, and that made too of the same stuff that our’s is of, and // behoved him to be made like us in all things, that he might be a merciful High Priest, %c. The original is, To the end he might become, or be made merciful.

But was not the Son of God as merciful (may some say) without the taking our nature, as afterwards when he had assumed it? Or is his mercy thereby made larger than of itself it should have been, had he not took the human nature on him?

I answer, Yes, he is as merciful; but yet

1. Hereby is held forth an evident damonstration (and the greatest one that could have been given unto men) of the everlasting continuance of God’s mercies unto men: by this that God is for everlasting become a man; and so we thereby assured that he will be merciful unto men, who are of his own nature, and that for ever. For, as his union, with our nature is for everlasting, so thereby 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 merciful to men, than himself 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 only adds unto our faith, but some way or other even to his being merciful. Therefore it is said, That he might be made merciful, se. That is, merciful in such a way, as otherwise God of himself alone had never been; namely, even </.v a man. So tiaA this union of both natures, God and Man, was projected by God to make up the rarest compound of grace and mercy in the result of it, that ever could have been; and thereby fully fitted and accommodated to the healing and saving of our souls. The greatness of that mercy that was in God, that contributes the stock and treasury of those mercies to be bestowed on us: and unto the greatness of those mercies nothing is, or could be added by the human nature assumed; but rather Christ’s manhood had all his largeness of mercy 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 been for ever merciful unto us. But then, this human nature assumed, — that adds anew way of be ing merciful. It assimilates all these mercies, and makes them the mercies of a man. It makes them human mercies, and so gives a naturalness and kindliness unto them to our capacities. So that God doth now in as kindly and as natural a way pity us, who are ftesh of his flesh and bone of his bone, as a man pities a man; thereby to encourage us to come to him, and to be familiar with God, and treat with him for grace and mercy, as a man would do with a man; as knowing, that in that man Christ Jesus, whom we believe upon,, God dwells, and his mercies work in and through his heart in an human way.

I will no longer insist upon this notion now, be cause I shall have occasion to touch upon it again, and add unto it, under that next third general head, of shewing the way how Christ’s heart is affected towards sinners. Only take we notice what com fort this may afford unto our faith, that Christ must cease to be a man, if he continue not to be merciful; seeing the very plot of his becoming a man, was, that he might be merciful unto us, and that in a way so familiar to our apprehensions, as our own hearts give the experience of the like; which otherwise, as God, he was not capable of. And add but this bold word to it, though a true one, that he may now as soon cease to be God, as to be a man. The human nature, after he had once assumed it, being raised up to all the natural rights of the son of God; whereof one, and that now made natural unto him, is to continue for ever united; and he may as soon cease to be either, as to be ready to shew mercy. So that not only the scope of Christ’s office, but also the intention of his assuming our nature, doth lay a farther engagement upon him, and that more strong than any, or than all the former.

TENDERNESS Or CHRIST,