this worke of Intercession for us and that in heaven to be added to all the former For the first I will proceede therein by degrees First It is one part of his Priest-hood You must know that Christ is not entred into heaven simply as a fore-runner which hath been explained to take up places for you but as a Priest also Made a Priest after the order of Melchisedec which is more then simply a Forerunner Yea his sitting at Gods right hand is not onely as a King armed with power and authority to save us but he sits there as a Priest too Thus Heb. 8. 1. We have such an High Priest who is set downe at the right hand of the Majesty on high In the old Leviticall Priest-hood Two parts of the High-Priests office the High-Priests office had two parts both which concurred to make them High-Priests First Oblation or offering the Sacrifice Secondly Presentation of it in the Holy of Holies with Prayer and Intercession unto God to accept it for the sinnes of the people The one was done without the other within the Holy of Holies This you may see in many places especially Levit. 16. 11 15 16. where you have the Law about the High Priests entring into the Holy of Holies he was not to come into the holy place till first he had offered a Sacrifice for himselfe and the people ver 11. and 15. and this without Then secondly when he had killed it he was to enter with the bloud of it into the Holy of Holies and sprinkle the Mercie-seat therein with it ver 14 17. and to go with Incense and cause a cloud to arise over the Mercie-seat And this you have also Heb. 13. 11. it is said that The bloud of those beasts that were burnt without the Camp was brought into the Sanctuary by the High-Priest And in that 16. of Levit. you shall finde the Atonement made as well by the bloud when brought into the Holy place ver 16. as by the killing of the beast ver 11. Both these were acts of the High-priesthood for Atonement And this was done in a Type of the Priestly office of Christ and the parts thereof So Heb. 9. 23. he cals all those transactions under the Ceremoniall Law the patterns of things heavenly instancing in this part of Christs office ver 24. For Christ sayes he is not entred into the Holy places made without hands as that was which are the figures of the true but into heaven it selfe to appear in the presence of God for us Now then in answer to this Type there are two distinct parts of Christs Priesthood First 1. Christs offering up himselfe the offering himselfe a Sacrifice up to death as Heb. 9. 26. which answers to the killing of the Sacrifice without the Holy of Holies for answerably he was crucified without the City Heb. 13. 12. Secondly 2. Entring into the Heavens to Intercede he carryed this his bloud into the Holy of Holies namely the Heavens Heb. 9. 12. where he appeares ver 24. and there also prayes in the force of that bloud And the Type of those prayers was that cloud of Incense made by the High-Priest so it is expresly interpreted Rev. 8. 3. c. The Angel Christ is said to have had much Incense to offer it with the prayers of all the Saints Which Incense is his owne prayers in heaven which he continually puts up when the Saints pray on earth and so perfumes all their prayers and procures all blessings for them Both these parts of his Prist-hood the Apostle Iohn mentions in his first Epistle Both proved Chap. 2. ver 2. where as he cals Jesus Christ a propitiation for our sins that is an Oblation or Sacrifice offered up for us So likewise he cals him our Advocate both going to make up this his office And indeed this latter of Intercession and bringing his bloud into the Holy of Holies or heaven is but the same action continued That bloud which he offered with tears and strong cryes on the Crosse where he likewise interceded the same bloud he continues virtually to offer up with prayers in the heavens and makes Atonement by both onely with this difference On earth though he interceded yet he more eminently offered up himselfe In heaven he more eminently intercedes and doth but present that Offering Secondly this was so necessary a part of his Priest-hood that without it he had not been a compleat Priest Without Intercession he had not been a perfect Priest Thus Heb. 8. 4. If he were on earth he should not be a Priest That is If he should have abode on earth he should not have been a compleat Priest Paul saith not that if he had offered that his sacrifice on earth he had not been a Priest for that was necessary but that if he had staid still on earth after he had offered it he had not been a Priest that is a perfect Priest for he had then left his office imperfect and had done it but by halves seeing this other part of it the work of Intercession lay still upon him to be acted in heaven Thus the High-priest his Type if he had only offered Sacrifice without the Holy of holies had not been a perfect High-Priest For to enter into the Holy of holies and to act the part of a Priest there This the peculiar work of the High-Priest who was in this Christs Type was the proper peculiar work of the High-Priest as such Which shews that Christ had not been an High-Priest if he had not gone to heaven and Priested it there too as I may so speak as well as upon earth Yea if Christ had not gone to heaven and were not now become a Priest there then the Leviticall Priest-hood were still in force and should share the honour with him and the High-priest must continue still to goe into the Holy of holies To this purpose you may observe that so long as Christ was on earth though risen the Types of the Law held in force and were not to give way till all the truth signified by their Ministery was fully accomplisht and so not untill Christ was gone into heaven as a Priest and there had begun to doe all that which the High-priest had done in the Holy of holies and as his Type fore-signified And this is plainly the meaning of what follows in that Heb. 8. ver 4. as the reason or demonstration why that Christ should not have been a Priest if he had not gone to heaven not onely as a King but as a Priest too as he had affirmed ver 1. Seeing sayes he that there are Priests upon earth that doe offer gifts according to the Law The force of the Reason lyes thus There are already Priests and that of a Tribe he was not of that offer gifts on earth before he came into the world And therefore if that had beene all his Priest-hood to be a Priest on earth
up to Heaven and that as far above Angels and Principalities as the Apostle speaks Eph. 1. as the Heavens are above the Earth will you not in your faiths hopes proportionably ascend and climb up also have thoughts of pardon as far exceeding your ordinary thoughts as the heavens are above the earth Therefore first view him as ascending into Heaven ere ever hee comes to be at Gods right hand and see what matter of triumph that will afford you for that you must first suppose ere you can see him at Gods right hand and so is necessarily included thought not expressed here But that place fore-quoted out of Peter 1 Pet. 3. gives us both these two particulars included in it 1. His Ascension Who is gone into Heaven And 2. his power and authority there Is at Gods right hand and hath all power and authority subject to him and prompts both these as fit matter to be put into a good conscience its Answer and Apologie why it should not be condemned therfore both may here as well come in into faiths triumph and that as being intended also by the Apostle and included in this one expression He speaks with the least to shew what cause faith had to triumph for the least expression of it his purpose being but to give a hint to faith of that which cōprehensively contains many things in it which he would have us distinctly to consider for our comfort CHAP. II. Shewing first what evidence for our justification Christs Ascension into Heaven affords unto our Faith upon that first forementioned consideration of his being a Surety for us FIrst then to see what triumph his ascending into Heaven will add unto our faith in matter of non-condemnation And herein 1. By considering what was the last action he did when he was to Ascend Blessing his Disciples first there is not nothing in it to consider what he then did and what was his last Act when he was to take his rise to fly up to Heaven He blessed his Disciples and thereby left a blessing upon earth with them for all his elect to the end of the World The true reason and minde of which blessing them was that he being now to go to execute the eternall office of his Priest-hood in Heaven of which God had sworn Thou art a Priest for ever after the order of Melchisedec As Melehisedec in the Type blessed Abraham and in him all the faithfull as in his loins therefore the Apostle said that Levi paid tithes unto Melchisedec in Abrahams loines therefore he was blessed in his loines so did Christ begin this new and second part of his Priest-hood with blessing the Apostles and in them all the elect to the end of the World This was the last thing that Christ did on earth yea this he did whilst ascending he was taken up whilst he did it So Luke 24. 50. 51. And thus solemnly he now did this to shew that the curse was gone and that sin was gone and that action speakes thus much as if Christ himselfe had said To shew the curse was removed and their sins pardoned O my brethren for so he styled his Disciples after his Resurrection I have been dead and in dying made a curse for you now that curse I have fully removed and my Father hath aquited me and you for it and now I can be bold to blesse you and pronounce all your sins forgiven and your persons justified For that is the intendment and foundation of blessing Blessed is the man whose sins are forgiven him and therefore that was the true meaning of his blessing them which he reserved thus as his last Act to shew how by his death he had redeemed them from the curse of the Law now going to Heaven was able to blesse them with all the spirituall blessings that are there and which Heaven can afford for Heavenly they are called in that respect And in blessing his Apostles thus he blessed all that should believe in him Ephes 1. 4. And as in Abraham blessed by Melchisedec all the faithfull were blessed so in these Apostles all the elect to come are blessed As when God individually blessed Adam and Eve at the first Creation yet he in them blessed all that were for ever to come of them so Christ in blessing them blessed us and all that shall beleeve through their word to the end of the World And that they were thus then to be considered as common persons receiving this blessing for us all appeareth by Christs words then uttered I am with you to the end of the World i. e. with you and all your successors both Ministers other believers Mat. 28. ult And Christ herein did as God did before him When God had done his worke of creation He looked upon all he had done and saw that it was good and he blessed it Thus did Jesus Christ now that he had by that one offering perfected for ever all the elect he comfortably vieweth and pronounceth it perfect and them blessed and so goes to Heaven to keepe and enjoy the Sabbath of all there Now Secondly let us see him Ascending A second support from the very Act of Ascending and see what comfort that will also afford our faith towards the perswasion of Iustification The Apostles stood gazing on him and so doe you lift up your hearts to gaze on him by faith and view him in that act as he is passing along into Heaven as leading sin hell death and devill in triumph at his Chariot wheeles And therewith let your faith triumph in a further evidence of justification Thus Ephesians 4. 8. out of the 68. Psalme ver 18. the Apostle saith How it was an act of Triumph over death hel sin c. When he ascended up on high he led captivity captive to which Hebraisme the Latine phrase vincere victoriam to win a victory doth answer then He led captive all our spirituall enemies that would have captived us they being now captived Now leading of captives is alwaies after a perfect victory And therefore whereas at his Death he had conquered them at his Rising scattered them now at his Ascension he leades them captive And so that Psal in the Type begins ver 1. Let God arise and let his enemies be scattered let them flee before him so at his Resurrection they did And then he ascends in triumph ashere in token of victory he is ascended up on high ver 18. he ascends as David after his victory up to Mount Sion for the celebrating of which that Psal seemes to have beene made by David whereof this was the intended Type Two Acts of Triumph in it And two Actus triumphales triumphing Acts there were here mentioned 1. Leading the captives bound to his Chariot wheeles as the manner of the Roman triumphs was when the Conqueror went up to the Capitol and other Heathens in Davids time As Achilles led Hector captive who
it selfe for them and handle matters so as Justice shall be as forward to save them as any other Attribute So that if God be said to be righteous in forgiving us our sins if we doe but confesse them as Chap. 1. of this 1. Epist of Iohn ver 9. then much more when Iesus Christ the righteous shall intercede for the pardon of them as he adds in the second ver of the ensuing Chap. and this if he will be just The worst Case he will make a good one not with colouring it over as cunning Lawyers doe or extenuating things but with pleading that righteousnesse which being put into the opposite ballance shall cast it for thee be there never so many sinnes weighed against it Yea and he will be just in it too and carry all by meere righteousnesse and equity In the explication of this Branch This explicated my purpose is not to insist upon the demonstration of that all-sufficient fulnesse that is in Christs satisfaction such as may in justice procure our pardon and salvation because it will more fitly belong to another Discourse but I shall absolve this point in hand by two things which are proper to this head of Intercession First By two considerations by shewing how that there is even in respect to Gods Justice a powerfull voice of Intercerssion attributed unto Christs bloud and how prevalent that must needs be in the eares of the righteous God Secondly especially when Christ himselfe shall joyne with that cry and Intercession of his blood himselfe in Heaven appearing and interceding in the strength of it For the first 1. How an Intercession and appeale to Gods justice is attributed to Christs bloud the Apostle Heb. 12. 24. doth ascribe a voice an appeal an Intercession unto the bloud of Christ in Heaven The blood of sprinkling sayes he speakes better things then the blood of Abel He makes Christs very bloud an Advocate to speak for us though Christ himselfe were silent as he sayes in another case Abel though dead yet speaketh Heb. 11. 4. Many other things are said to cry to Scripture and I might shew how the cry of all other things doe meet in this but Bloud hath the loudest cry of all things else in the eares of the Lord of Hosts the Iudge of all the world as he is in the 23. ver of that 12. Chap. styled Neither hath any cry the eare of Gods justice more then that of bloud The voyce of thy brothers bloud sayes God to Cain cryes unto me from the ground Gen. 4. 10. Now in that speech of the Apostle forecited is the allusion made unto the bloud of Abel and the cry thereof And he illustrates the cry of Christs bloud for us by the cry of that bloud of Abel against Cain it speaks better things then the bloud of Abel And his scope therein is by an Antithesis or way of opposition to shew that Christs blood cals for greater good things to be bestowed on us for whom it was shed then Abels bloud did for evill things and vengeance against Cain by whom it was shed For look how loud the bloud of one innocent cryes for justice against another that murdered him so loud will the bloud of one righteous who by the appointment and permission of a supreame Judge hath been condemned for another cry for his release and non-condemnation for whom he dyed And the more righteous he was who laid downe his life for another the louder still is that cry for it is made in the strength of all that worth which was in him whose bloud was shed Now to set forth the power of this cry of Christs bloud with justice let us compare it with that cry of Abels bloud in these two things wherein it will be found infinitely to exceed it in force and loudnesse First This cry of his bloud illustrated by a twofold comparison with the cry of the bloud of Abel in all which it exceeds it even the bloud of the wickedest man on earth if innocently shed doth cry and hath a power with Justice against him who murdered him Had Abel murdered Cain Cains bloud would have cryed and called upon Gods Justice against Abel but Abels bloud there is an emphasis in that Abels who was a Saint and the first Martyr in Gods Kalender and so his bloud cryes according to the worth that was in him Now Precious in the sight of the Lord is the death of his Saints and the bloud of one of Them cryes louder then the bloud of all Man-kind besides Now from this I argue If the bloud of a Saint cryes so what must the bloud of the King of Saints as Christ is called Revel 15. then doe If the blood of one member of Christs body what will then the blood of the head far more worth then that whole body how doth it fill Heaven and Earth with out-cries untill the promised intent of its shedding be accomplisht And as the Antithesis carries it looke how the blood of Abel cryed for the ruine and condemnation of his brother Cain so does Christs blood on the contrary for our pardon and non-condemnation and so much the lowder by how much his blood was of more worth then Abels was This was the blood of God so Act. 20. Who therefore shall condemne But 2. Christs blood hath in its crie here a further advantage of Abels blood attributed to it For that cryed but from earth from the ground where it lay shed and that but for an answerable earthly punishment on Cain as he was a man upon the earth but Christs blood is carried up to Heaven for as the High-priest carried the blood of the Sacrifices into the Holy of holies so hath Christ virtually carried his blood into Heaven Heb. 9. 12. And this is intimated in this place also as by the coherence will appeare For all the other particulars of which this is one whereto he sayes the Saints are come they are all in Heaven You are come saies he ver 22 to the City of the living God the Heavenly Hierusalem and to an innumerable company of Angels to the Church of the first borne who are written in Heaven and to God the Iudge of all and to the spirits of just men made perfect All which things are in Heaven neither names he any other then such And then adds And to the blood of sprinkling which speakes c. as a thing both speaking in Heaven and besprinkled from Heaven yea wherewith Heaven is all besprinkled as the Mercie-seat in the Holy of holies was because sinners are to come thither This Blood therefore cries from Heaven it is next unto God who sits Judge there it cries in his very eares whereas the cry of blood from the ground is further off and so though the cry thereof may come up to Heaven yet the blood it selfe comes not up thither as Christs already is Abels blood cryed for vengeance to come down from heaven but
ver 6. Otherwise as that woman said to Philip when she came to him for justice and he put her off Then cease sayes she to be a King So if Christ should deny any such soule to take its cause in hand he must then cease to be a Priest He lives to intercede He is a Priest called by God as was Aaron ver 6. Wherefore he ought to doe it in that it is his office 3. And if thy soule yet feareth the difficulty of its owne particular case in respect of the greatnesse of thy sinnes and the circumstances thereof or any consideration whatsoever which to thy view doth make thy salvation an hard suit to obtaine the Apostle therefore further addes He is able to save to the utmost what ever thy cause be and this through this his Intercession That same word to the utmost is a good word and vvell put in for our comfort Consider it therefore for it is a reaching vvord and extends it selfe so farre that thou canst not look beyond it Let thy soule be set upon the highest mount that ever any creature vvas yet set upon and that is enlarged to take in and view the most spacious prospect both of sinne and misery and difficulties of being saved that ever yet any poore humbled soule did cast within it selfe yea joyne to these all the objections and hinderances of thy Salvation that the heart of man can suppose or invent against it selfe lift up thy eyes and looke to the utmost thou canst see and Christ by his Intercession is able to save thee beyond the Horizon and furthest compasse of thy thoughts even to the utmost and worst case the heart of Man can suppose It is not thy having laine long in Sinne long under terrours and despairs or having sinned often after many enlightnings that can hinder thee from being saved by Christ Do but remember this same word to the utmost and then put in what exceptions thou wilt or canst lay all the barrs in thy way that are imaginable yet know thou that the gates of Hell shall not prevail against thee 4. Again consider but what it is that Christ who hath by his death done enough to save thee doth yet further for thee in Heaven If thou thoughtest thou hadst all the Saints in Heaven and Earth jointly concurring in promoving thy salvation and competitours unto God in instant and incessant requests and prayers to save thee how wouldest thou be encouraged shall I tell thee one word out of Christs mouth who is the King of Saints will do more then all in heaven and earth can doe and what is there then which we may not hope to obtain through his Intercession And wouldst thou know whether he hath undertaken thy cause and begun to intercede for thee In a word Hath he put his spirit into thy heart and set thy own heart on work to make incessant Intercessions for thy selfe with groans unutterable as the Apostle hath it Rom. 8. This is the Eccho of Christs Intercession for thee in Heaven 5. And lastly If such a soule shall further object But will he not give over suing for me may I not be cast out of his prayers through my unbeliefe Let it here be considered that he lives ever to intercede And therefore if he once undertake thy cause and getteth thee into his prayers he will never leave thee out night nor day He Intercedeth ever till he hath accomplisht and finished thy salvation Men have been cast out of good and holy mens prayers as Saul out of Samuels and the People of Israel out of Ieremies but never out of Christs prayers the smoak of his Incense ascends for ever and he will intercede to the utmost till he hath saved thee to the utmost He will never give over but will lye in the dust for thee or he will perfect and procure thy Salvation Onely whilst I am thus raising up your Faith to him upon the worke of his Intercession for us let me speak a word to you for him so to stir up your love to him upon the consideration of this his Intercession also You see you have the whole life of Christ first and last both here and in heaven laid out for you He had not come to earth but for you he had no other businesse here Vnto us a Son is born And to be sure he had not dyed but for you for us a Son was given and when he rose it was for your justification And now he is gone to heaven he lives but to intercede for you He makes your salvation his constant calling O therefore let us live wholly unto him for he hath and doth live wholly unto us You have his whole time among you and if he were your servant you could desire no more There was much of your time lost before you began to live to him but there hath beene no moment of his time which he hath not lived to and improved for you Nor are you able ever to live for him but onely in this life for hereafter you shall live with him and be glorified of him I conclude all with that of the Apostle The love of Christ it should constraine us because we cannot but judge this to be the most equall that they which live should not henceforth live unto themselves but unto him who dyed for them and rose again and out of the Text I also adde sits at Gods right hand yea and there lives for ever to make Intercession for us FINIS THE HEART OF Christ in Heaven Towards SINNERS on Earth OR A TREATISE DEMONSTRATING The gracious Disposition and tender Affection of Christ in his Humane Nature now in Glory unto his Members under all sorts of Infirmities either of Sin or Misery By THO GOODWIN B. D. LONDON Printed for R. DAWLMAN M DC XLII THE TABLE OF The Heart of Christ in Heaven towards Sinners on Earth 1. Demonstrations of the gracious disposition of his Heart towards us Extrinsecall shewing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is so Part 1. Intrinsecall shewing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reasons why it must needs be so Part 2. 2. The Manner how his Heart is affected towards us and the way how it comes to passe that such affections are let into his heart Part 3. Part I. Containing Demonstrations Extrinsecall §. I. Demonstrations from Christs carriage at his last Farewell and his last Sermon John Chapters 13 c. and in his last prayer John 17. the scope of all which was to assure his Disciples of his being constant in his Affections towards them 5 1. From his carriage at his last Fare-well And this in foure things 6 2. From many passages in that his last Sermon in 5. things 13 3. From his last Prayer Joh. 17. which Prayer is a patterne of his Intercession in Heaven and so an expression of what his heart is there 22 §. II. Demonstrations from many passages and expressions after his Resurrection 24 This Resurrection
you have them in the last Chapter ver 16. I Iesus have sent mine Angel to testifie unto you these things in the Churches I am the root and the off-spring of David and the Spirit and the Bride say Come and let him that heareth say Come and let him that is athirst come and whosoever will let him take of the water of life freely They are the latter words I cite this place for The occasion of these words was this Christ was now in Heaven and had before promised one day to come again and fetch us all to Heaven And in the meane time marke what an ecchoing and answering of hearts and of desires there is mutually betweene Him from heaven and beleeving sinners from below Earth calls upon Heaven and Heaven calls upon earth as the Prophet speaks The Bride from earth sayes unto Christ Come to me and the Spirit in the Saints hearts below sayes Come unto him also and Christ cryes out as loud from Heaven Come in answer unto this desire in them so that heaven and earth ring againe of it Let him that is athirst come to me and let him that will come come and take of the waters of life freely This is Christ speech unto men on earth They call him to come unto earth to Judgement and he calls sinners to come up to heaven unto him for mercie They cannot desire his comming to them so much as he desires their comming to him Now what is the meaning of this that upon their calling upon him to come he should thus call upon them to come It is in effect as if he had plainly uttered himselfe thus I have a heart to come to you but I must have all you my Elect that are to be on earth come to me first You would have me come downe to you but I must stay here till all that the Father hath given me be come to me and then you shall be sure quickly to have me with you Hereby expressing how much his heart now longs after them This to be his meaning is evident by the words which he adds ver 20. He which testifies these things namely Christ sayes Surely I come quickly And if we observe how much by the by as it were these words of Christs doe come in it makes them the more remarkable to shew his heart in uttering them This Book was intended meerly as a Prophecie of the times of the Gospell untill his comming unto which period of it when Iohn had brought that Prophetique story he brings in the Bride longing for that comming of Christ The Bride sayes Come And no sooner sayes she so but Christ by way of retortion doth likewise say Come unto her also yea it puts the more observation upon it that he had uttered the same words before Revel 21. 6. but notwithstanding he will repeate them again and have them to be his last words All which shews how much his heart was in this part of the Gospel to invite sinners to him that now when he is to speake but one sentence more till wee hear the sound to judgement he should especially make choice of these words Let them therfore for ever stick with you as being worthy to be your last thoughts when you come to die and when you are a going to him He speakes indeed something else after them but that which he sayes afterwards is but to set a seal unto these words and to the rest of the Scriptures whereof this is the chiefe And further to shew that these words vvere singled out to be his last and that he meant to speak no more till the day of judgement therefore also he adds a curse to him who should adde to them or take from them He adds indeed after that another speech but it is onely to ingeminate his willingnesse to come quickly were all his elect but once come in to him so ver 20. And all this tends to assure us that this is his heart and wee shall find him of no other minde untill his comming again And that you may yet the more consider them as thus purposely brought in by him as his last words to make them stick with us let me adde another observation about them and that is this that at another time when he was upon earth he in like manner singled out these very words I mean the matter of them as the conclusion and shutting up of many dayes preaching Thus Iohn 7. 37. In the last day that great day of the Feast Iesus stood and cryed If any man thirst let him come to me and drinke These words were spoken on the last day of the feast after which hee vvas to preach no more at that time and for a good vvhile after unto them and he had preached upon all the former dayes of that feast as his manner vvas and it vvas the great day of the Feast vvhen he had the greatest audience and you see he chooseth this for his last sentence of tht his last Sermon then and vvhen he vvould give them something at parting as a Viaticum vvhich he would have them carry home vvith them to feede upon above all the rest these are his vvords If any man thirst let him come to mee and drinke which himself interprets to be beleeving on him ver 38. and he stands up to speak this yea he cries sayes the text vvith open mouth with utmost vehemencie to the intent that all might heare this above all sayings else And thus in like manner at this time also when he is to speak no more but to hold his tongue for ever till the day of Judgement nor is to write any more Scriptures he then sends his Angel to testifie these to be his last words and this although he had spoken them before It was therefore assuredly done to shew his heart in them They were his last words then and they shall be mine in the closure of this Discourse for vvhat can there be added to them THE 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 onely 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 The 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
more like to these of ours then those are which the Angels have So then by these two steps we have gained these two things That even in Christs humane nature though glorified affections of pity and compassion are true and reall and not metaphorically attributed to him as they are unto God and also more neere and like unto ours here then those in the Angels are even affections proper to mans nature and truly humane And these he should have had although this humane nature had from the very first assumption of it been as glorious as it is now in heaven But now thirdly adde this further that God so ordered it that before Christ should cloathe this his humane nature with that glory he hath in heaven and put this glory upon it he should first take it as cloathed with all our infirmities even the very same that doe cleave unto us and should live in this world as we doe for many yeeres And during that time God prepared for him all sorts of afflictions and miseries to run through which we our selves doe here meet withall and all that time he was acquainted with and inured unto all the like sorrowes that we are and God left him to that infirmity and tendernesse of spirit to take in all distresses as deeply as any of us without sin and to exercise the very same affections under all these distresses that we at any time doe find stirring in our hearts And this God thus ordered on purpose thereby to fit him and to frame his heart when he should be in glory unto such affections as these spoken of in the Text. And this both this Text suggests to be Gods end in it as also that fore-mentioned place Heb. 2. 13. For as much as we namely his members are partakers of flesh and bloud which phrase doth ever note out the frailties of mans nature as 1 Cor. 15. 50. c. he himselfe tooke part of the same that he might be a mercifull High-Priest c. ver 17. And then the Apostle gives this reason of it ver 18. For in that himselfe hath suffered being tempted he is able this Ability is as was before interpreted the having an heart fitted and enabled out of experience to pity and to succour them that are tempted The meaning of which is that it was not the bare taking of an humane nature if glorious from the first that would thus fully have fitted him to be affectionately pitifull out of experience though as was said the knowledge of our miseries taken in thereby would have made him truly and really affectionate towards us with affections humane and proper to a man and so much neerer and liker ours then what are in the Angels themselves or then are attributed to God when he is said to pity us but further his taking our nature at first cloathed with frailties and living in this world as we This hath for ever fitted his heart by experience to be in our very hearts and bosomes and not onely or barely to know the distresse and as a man to be affected with an humane affection to one of his kind but experimentally remembring the like in himselfe once And this likewise the Text suggests as the way whereby our distresses are let into his heart the more feelingly now he is in heaven We have not an High-Priest that cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sinne And the more to comfort us herein observe how fully and universally the Apostle speaks of Christs having beene tempted here below First for the matter of them or the severall sorts of temptations he sayes he was tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all points or things of any kind wherewith we are exereised Secondly for the manner he addes that too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like as we are His heart having been just so affected so wounded pierced and distressed in all such tryals as ours use to be onely without sinne God on purpose left all his affections to their full tendernesse and quicknesse of sense of evill So that Christ took to heart all that befell him as deeply as might be he slighted no crosse either from God or men but had and felt the utmost load of it Yea his heart was made more tender in all sorts of affections then any of ours even as it was in love and pity and this made him a man of sorrows and that more then anyother man was or shall be Now therefore to explicate the way how our miseries are let into his heart come to stir up such kindly affections of pity and compassion in him it is not hard to conceive from what hath now been said and from what the Text doth further hint unto us 1. The understanding and knowledge of that humane nature hath notice and cognisance of all the occurrences that befall his members here And for this the Text is cleare For the Apostle speaks this for our encouragement That Christ is toucht with the feeling of our infirmities Which could not be a reliefe unto us if it supposed not this that he particularly and distinctly knew them And if not all as well as some we should want reliefe in all as not knowing which he knew and which not And the Apostle affirmes this of his humane nature as was said for he speaks of that nature that was tempted here below And therefore the Lambe that was slaine and so the man Christ Jesus is Revel 5. 6. said to have seven eyes as well as seven hornes which seven eyes are the seven spirits sent forth into all the earth His eyes of Providence through his annointing with the Holy Ghost are in all corners of the world and view all the things that are done under the sunne in like manner hee is there said to have seven hornes for power as seven eyes for knowledge and both are defined to be seven to shew the perfection of both in their extent reaching unto all things So that as all power in heaven and earth is committed unto Him as Son of man as the Scripture speakes so all knowledge is given him of all things done in heaven and earth and this as Son of man too his knowledge and power being of equall extent He is the Sunne as well in respect of knowledge as of Righteousnesse and there is nothing hid from his light and beames which doe pierce the darkest corners of the hearts of the sons of men He knowes the sores as Solomon expresseth it and distresses of their hearts Like as a looking-glasse made into the forme of a round globe and hung in the midst of a roome takes in all the species of things done or that are therein at once so doth the enlarged understanding of Christs humane nature take in the affairs of this world which hee is appointed to governe especially the miseries of his members and this at once 2. His humane nature thus knowing
CHRIST SET FORTH In his Death Resurrection Ascension Sitting at Gods right hand Intercession As the CAUSE of Iustification OBJECT of Iustifying Faith Upon ROM 8. VER 34. TOGETHER WITH A TREATISE DISCOVERING The Affectionate tendernesse of CHRISTS HEART now in Heaven unto Sinners on Earth By THO GOODWIN B. D. LONDON Printed by W. E. and J. G. for Robert Dawlman MDCXLII TO THE READER WHat the scope of this treatise it selfe is the Title-page and the Table that followes will sufficiently informe you I shall onely here acquaint you with what was mine in a few words I have by long experience observed many holy and precious soules who have clearely and wholly given up themselves to Christ to be saved by him his owne way And who at their first conversion as also at times of desertion have made an entire and immediate cloze with Christ alone for their Justification who yet in the ordinary course and way of their spirits have beene too much carried away with the Rudiments of Christ in their owne hearts and not after Christ himselfe The streame of their more constant thoughts and deepest intentions running in the channell of reflecting upon and searching into the gracious dispositions of their owne hearts so to bring down or to raise up as the Apostles words are Rom. 10. 8. and so get a sight of Christ by them Whereas Christ himselfe is nigh them as the Apostle there speakes if they would but nakedly look upon himselfe through thoughts of pure and single faith And although the use of our owne graces by way of signe and evidence of Christ in us be allowed us by God and is no way derogatory from Christ if subordinated to faith and so as that the heart be not too inordinate and immoderate in poring too long or too much on them to fetch their comfort from them unto a neglect of Christ yet as pleasures that are lawfull are unlawfully used when our thoughts and intentions are too long or too frequent or too vehement in them so as to dead the heart either to the present delighting in God or pursuing after him with the joint strength of our soules as our onely chiefest good so an immoderate recourse unto signes though barely considered as such is as unwarrantable when thereby we are diverted and taken off from a more constant actuall exercise of daily thoughts of faith towards Christ immediately as he is set forth to be our righteousnes either by the way of Assurance which is a kind of enjoyment of him or Recumbency and renewed Adherence in pursuit after him And yet the minds of many are so wholly taken up with their own hearts that as the Psalmist sayes of God Christ is scarce in all their thoughts But let these consider what a dishonour this must needs be unto Christ that his traine and favourites our graces should have a fuller Court and more frequent attendance from our hearts then himselfe who is the King of Glory And likewise what a shame also it is for beleevers themselves who are his Spouse to look upon their Husband no otherwise but by reflection and at second hand through the intervention and assistance of their own graces as Mediators between him and them Now to rectifie this errour the way is not wholly to reject all use of such evidences but to order them both for the season as also the issue of them For the reason so as that the use of them goe not before but still should follow after an addresse of faith first renewed acts thereof put forth upon Christ himselfe Thus whensoever wee would goe downe into our owne hearts and take a view of our graces let us be sure first to looke wholly out of our selves unto Christ as our justification and to cloze with him immediately and this as if we had no present or by past grace to evidence our being in him And if then whilst faith is thus immediately clasping about Christ as sitting upon his Throne of Grace we finde either present or fore-past graces comming in as Hand-maids to attend and witnesse to the truth of this adherence unto Christ as after such single and absolute acts of faith it oftentimes falls out The Holy Ghost without whose light they shine not bearing witnesse with our spirits that is our graces as well as to our spirits And then againe for the issue of them if in the closure of all we again let fall our viewing and comforting our selves in them or this their testimony and begin afresh upon this encouragement to act faith upon Christ immediately with a redoubled strength if thus I say we make such evidences to be subservient onely unto faith whilst it makes Christ its Alpha Omega the beginning and end of all this will be no prejudice at all to Christs glory or the workings of faith it selfe for by this course the life of faith is still actually maintained and kept upon wing in its full ure and exercise towards Christ alone for justification Whereas many Christians doe habitually make that onely but as a supposed or taken for granted principle which they seldome use but have laid up for a time of need But actually live more in the view and comfort of their owne graces and the gracious workings thereof in duties towards Christ The Reason of this defect among many other I have attributed partly to a Barrennes as Peters phrase is in the knowledge of the Lord Jesus Christ and of such things revealed about him as might be matter for faith to worke and feede upon As also to a want of skill whilst men want assurance to bend and bow and subjugate to the use of a faith of meere adherence all those things that they know and heare of Christ as made justification unto us It being in experience a matter of the greatest difficulty and yet certainly most feasable and attainable for such a faith as can yet onely relie cast it self upon Christ for justification yet rightly to take in and so to make use of all that which is or may be said of Christ his being made righteousnesse to us in his Death Resurrection c. as to quicken and strengthen it selfe in such acts of meere Adherence untill Assurance it selfe comes for whose use and entertainment all such truths lie more fair and directly to be received by it They all serve as a fore-right wind to assurāce of faith to fil the sails thereof carry it on with a more full and constant gale as the word used by the Apostle for Assurance imports whereas to the faith of a poore recumbent they serve but as a halfe-side-wind unto which yet through skill the sailes of such a faith may be so turned and applyed towards it as to carry a soule on with much ease and quietnesse unto Christ the desired Haven It notwithstanding waiting all that while for a more faire and full gale of assurances in the end Now to helpe or instruct beleevers in
Peter that he could command millions of Angels to his rescue but he meerly submits unto his Father Not my will but thy will be done sayes he for God had laid upon him the iniquities of us all Esay 53. Let our faith therefore look mainly to this designe and plot of God and of Christ in his suffering to satisfie for our sins and to justifie us sinners When we consider him as borne flesh and bloud and laid in a manger think we withall that his meaning was to condemne sin in our flesh Rom. 8. 4. So when we read of him fulfilling all or any part of righteousnes take we his mind in withall to be that the Law might be fulfilled in us as it follows there who were then represented in him and so the fulfilling of it is accounted ours Behold we him in his life time as Iohn the Baptist did even as the Lamb of God bearing and taking away the sins of the world and when upon the Crosse let our faith behold the iniquities of us all met in him Surely he hath borne our sorrowes bearing our sinnes in his body on the tree and thereby once offered to beare the sinnes of many 1 Pet. 3. Heb. 9. c. This intent of Christ in all that he did and suffered is that welcome newes and the very spirit of the Gospel which faith preys and seiseth on CHAP. III. What support or matter of triumph Christs death affords to faith for Justification NOw having thus directed your Faith to the right object Christ and Christ as dying let us secondly see what matter of support and encouragement faith may fetch from Christs death for Justification And surely that which hath long agoe satisfied God himselfe for the sins of many thousand soules now in heaven The fulnesse of Christs satisfaction may very well serve to satisfie the heart and conscience of any sinner now upon earth in any doubts in respect of the guilt of any sins that can arise We see that the Apostle here after that large discourse of Justification by Christs righteousnes in the former part of this Epistle to the Rom. and having shewed how every way it abounds Chap. 5. he now in this 8. Chap. doth as it were sit down like a man over-convinced as ver 31. What then shall we say to these things He speaks as one satisfied and even astonished with abundance of evidence having nothing to say but onely to admire God and Christ in this work and therefore presently throws downe the Gauntlet and challengeth a dispute in this point with all commers Let Conscience and carnall reason Law and Sinne Hell and Devils bring in all their strength Who is he shall lay any thing to the charge of Gods Elect who shall condemne Paul dares to answer them all and carry it with these few words It is God that justifies It is Christ that dyed And as in ver 37. We are more then conquerours in all these It was this that brought in the Prodigall that in his Fathers house there was bread enough And so likewise he who ever he was who was the Author of the 130. Psal when his soul was in deep distresse by reason of his sins ver 1 2. yet this was it that setled his heart to wait upon God that there was plenteous redemption with him Christs redemption is not meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a price or ransome aquivalent or making due satisfaction according to the just demerit of sinne but it is plenteous redemption there is an abundance of the gift of righteousnesse Rom. 5. 17. and unsearchable riches of Christ Ephes 3. 8. Yea 1 Tim. 1. 14. the grace of our Lord that is of Christ as ver 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate it was abundant but the word reacheth farther it was over-full redundant more then enough And yet sayes Paul ver 13. I had sins enough to pardon as one would think that might exhaust it I was a blasphemer c. But I found so much grace in Christ even more then I knew what to doe withall I shall not insist so largely on this first Head of Christs dying as upon those three following because it is the main subject of another Discourse which through Gods grace I intend to publish though in another method Onely for a taste to instance in some few particulars How Christs satisfaction may be set against the guilt of any sins and so made use of by faith shewing how Christs satisfaction may be opposed and set against the guilt of a poore sinners offences What is there that can be said to aggravate sin in the generall or any mans particular sins that may not be answered out of this Christ hath dyed and something not be considered in it which the conscience may oppose thereto So that what ever evill which according to the rules of spirituall reason which the righteous Law proceedeth by and containeth as the foundation of its righteousnesse in condemning or aggravating sinne a mans conscience may suggest to be in sinne oppositely hereunto may a mans faith according to the like rules of true spirituall reason shew a more transcendent goodnesse to have been in Christs death which the Gospel reveales and so may oppose the one to the other and have as good reason to shew why sinne should not condemne from CHRISTS death as Conscience can have that the Law may condemne As first 1. Against the hainousnesse of sin in the generall Is sinne the transgression of the Law Christ dying the Law-maker was subjected to the Law and will not that make amends Is sin the debasement of Gods glory manifested in his Word and Works Christs dying was the debasement and emptying of the brightnesse of his glory in the highest measure being personally manifested in the flesh The one of them is but as the darkning the shine or lustre of the Sun upon a wall but the other is as the obscuring of the Sun it selfe Sins highest evill lies in offending God but Christs righteousnesse is oppositely the righteousnesse of God himselfe or Iehovah made our righteousnesse So that God in our sinne is considered but as the object against whom but God in this our righteousnesse is the subject from whom and in whom this righteousnesse comes and is feated And so his God-head answerably gives a higher worth to it by how much the alliance which the subject hath to an action of its owne that proceeds from it is nearer then that which an object hath against which the action is committed Or secondly 2. Against any aggravation of particular sins what peculiar aggravations or circumstances are there in thy sinnes to weigh down with which some circumstances in Christs obedience and death may not be paralleld to lift thee up againe As first 1. Against the greatnesse of the act of any particular sin what ever Is it the greatnesse of thy sinne in the substance of the fact committed hath there been
can be For he was under those bonds and bolts which if it had been possible would have detained him in the grave as Act. 2. 24. The strength of sin and Gods wrath and the curse against sin Thou shalt die the death did as cords hold him as the Psalmists phrase is Other debtours may possibly breake their prisons but Christ could not have broke through this for the wrath of the All-powerfull God was this prison from which there was no escaping no baile nothing would be taken to let him goe out but full satisfaction And therefore to hear that Christ is risen so is come out of prison is an evidence that God is satisfied and that Christ is discharged by God himself and so is now without sin he walking abroad again at liberty And therefore the Apostle proclaimes a mighty victory obtained by Christs Resurrection over Death the Grave the strength of sinne the Law 1 Cor. 15. 55 56. and cryes out Thanks be to God who giveth us the victory through Iesus Christ our Lord ver 57. You may now rest secure indeede Christ is risen who therefore shall condemne CHAP. IV. The second Head propounded the INFLUENCE CHRISTS Resurrection hath into Iustification Two Branches of the Demonstration of this First that Christ was a Common person representing us in all he was or did or suffered handled at large More especially a Common person in his Resurrection NOw secondly to come to that other Head propounded the Influence Christs resurrection hath into our justification The demonstration or making out of which depends on two things put together The first how Christ was appointed by God and himselfe acted the part of a Common person representing us in what he did more particularly in his Resurrection Of this in this Chapter The second is how from that consideration ariseth not onely an evidence to our faith but a reall influence into our justification and non-condemnation So as Who shall condemne because CHRIST is risen againe as a Common person representing us therein For the first of these §. I. to illustrate and prove it in the generall That Christ was a Common person proved that instance of Adam serves most fitly and is indeed made use of in the Scripture to that end Adam as you all know was reckoned as a common publique person 1. In generall by a parallel with Adam not standing singly or alone for himselfe but as representing all Man-kind to come of him So as by a just Law what he did was reckoned to his posterity whom he represented And what was by that Law threatned or done to him for what he did is threatned against his posterity also Now this man was herein a lively type of our Lord Christ the Type of Christ herein as you have it Rom. 5. 14. Who was the type of him who was to come Unto which purpose the titles which the Apostle gives these two Christ and Adam 1 Cor. 15. 47. are exceeding observable he calls Adam The first man and Christ our Lord The second man and both for that very purpose and respect which we have in hand For first he speaks of them as if there had never been any more men in the world nor were ever to be for time to come except these two and why but because these two betweene them had all the rest of the sons of men hanging at their girdle because they were both Common persons that had the rest in like though opposite considerations included and involved in them Adam had all the sons of Men borne into this world included in himself who are therefore called earthly men ver 48. in a conformity to him the earthly man ver 47. and Christ the second man had all his Elect who are the first-borne and whose names are written in heaven and therefore in the same ver are oppositely called heavenly men included in him You see how he summes up the number of all men in two and reckons but two men in all these two in Gods account standing for all the rest And farther observe that because Adam was in this his being a common person unto his the shadow and the lively Type of Christ who was to come after him that therefore he is called The first man of these two and Christ The second man as typified out by him Now if you aske Particularly In what things Christ was a Common person wherein Christ was a Common person representing us and standing in our stead I answer If in anything then in all those conditions and states wherein he was in what he did Especially in what he was or did upon earth or befell him whilst here on earth especially For he had no other end to come downe into this world but to sustaine our persons and to act our parts and to have what was to have been done to us acted upon him Thus first §. 2. in their two severall conditions qualifications 1. Adam and Christ Common persons in their conditions and qualifications and states and states they both were Common persons That is look what state or condition the one or the other was made in is by a just Law to be put upon those whom they represented So the Apostle reasons from it ver 48. As is the earthly man namely the first man Adam such are the earthly namely to be earthly men as well as he because he who was a Common person representing them was in his condition but an earthly man And oppositely by the same Law it follows As is the heavenly man namely the second man Christ such are and must be the heavenly who pertaine to him because he also is a Common person ordained to personate them and Adam who came after him was therein but his Type And as thus in this place to the Corinths the Apostle argues Christ to be a Common person in respect of his condition and state by an argument of parallels taken from his Type Adam So secondly in that 5. to the Romanes he argues Christ to have been a Common person 2. Christ a Common person in respect of what he did or what he suffered illustrated by the parallel of Adam in his actions which he did on earth and this also from the similitude of Adam whom ver 14. he therein makes to have been Christs Type And he speaks of Adam there as a Common person both in respect of what he did namely his Sinne and also in respect of what befell him for his sin namely Death and condemnation And because he was in all these not to be considered as a single Man but as one that was All men by way of representation Hence both what he did they are said to doe in him and what condemnation or death was deserved by his sin fell upon them all by this Law of his being a publique person for them 1. For what he did He sinned 1. Adam a Common person in what he did
right hand All things committed to him ver 20. that he hath put all things under his feete ver 22. A phrase importing the highest soveraignty and power not used of any Creatures Angels or Men none of them have other things under their feet i. e. in so low a subjection as to be their vassals especially not all things and therefore by that very phrase the putting all things under his feete the Apostle argues in that second to the Heb. that that man of whom David in the 8. Psalm there cited by him had spoken was no other but Christ not Adam nor the Angells for to neither of these hath God subjected all things ver 5. but to Christ onely ver 8. who sits in the highest Throne of Majesty And to make his seate the easier hath a world of enemies made his foote-stoole even all his enemies so Psal 110. which is the highest triumph in the world Now to what end hath God committed this power to him Which power God hath committed to him to save his Elect. but that himselfe may be his owne Executor and Administrator and performe all the Legacies which he made to those whom hee died for as the expression is Heb. 9. 15 16 and 17. verses that none of his heires might be wronged Fairer dealing then this could there ever be nor greater security given to us This to have beene Gods very end of investing Christ with this soveraigne power is declared by Christ himselfe Iohn 17. 2. Thou hast given him power over all flesh that he should give eternall life to as many as thou hast given him And accordingly at his Ascension to comfort his Disciples in the fruit of their Ministery Mat 21. 18. he saies All power is given to mee in Heaven and in Earth What holy confidence may this breede in us He is at Gods right hand and we are in his hands Iohn 10. 28. and all his Enemies are under his feete who then can pul us out Revel 1. 18. saies Christ I have the Keyes of Hell and Death The Key is still in the Scripture phrase the Ensigne of Power and authority Now Christ hath both the Keyes of Death What security this affords the postern gate out of this world and of Hell even of the broad gates of that eternall prison So as none of his can be fetched out of this world by Death but Christ he must first open the doore much lesse can any go to Hell without his warrant Yea Matth. 16. 19. He hath the Keyes of the Kingdome of Heaven also to open to whom he will By his Resurrection we may see and rest assured that he hath the Keyes of Death and Hell for he unlockt the doors and came out from thence and by his Ascension and sitting at Gods right hand that he hath the Keyes of heaven whose doore he hath unlockt and now set open What need we then feare Hell when Christ our Redeemer hath the keyes of it Secondly 2. Prerogative All judgement and authority committed to him to sit at Gods right hand imports all judgement to be committed to him for sitting was a posture of Iudges a phrase used to note out their authority So Prov. 20. 8. A King that sitteth on the throne of judgement scattereth the wicked with his eyes and so doth Christ his and our enemies See what Christ sayes Iohn 5. 21 22. The Sonne of man raiseth up whom he will for the Father judgeth no man but hath committed all judgement to the Sonne Now if he who loved us so and dyed for us be the Iudge himselfe then Who shall condemne Christ sits on Gods right hand This is the very inference that after followeth ver 24. of that 5. Chap. of Iohn He that beleeves shall not come into condemnation Christ utters it upon his having said he had all judgement committed to him in the fore-going ver 22. on purpose that he might from that consideration ascertaine Beleevers of their non-condemnation For what need we feare any Under-officers §. 2. when we have the Judge thus for us 2. Particular Both which being his as he is an Head to his Elect. But then in the last place add that second particular mentioned to all these that Christ sits there as an Head as a Common person for us First as an Head so Eph. 1. when the Apostle had so hyperbolically set forth his power of being advanced unto Gods right hand ver 21. farre above all Principalities and powers and above every name that is named not only in this world but that which is to come and how God hath put all things under his feet he adds and hath given him to be head over all things to the Church Observe now he is said to sit there over all things not in his own pure personall right simply as it is his inheritance as he is the Son of God as Heb. 1. ver 3 4 5. it is affirmed of him but he sits thus over all as a Head to the Church That same over all things comes in there betweene his being a Head and to the Chuch on purpose to shew that he is set over all in relation to his Church So that we see that our relation is involved and our right included in this exaltation of his and so put into his commission for this prerogative is there said to be given him He sits not simply as a Son but as an Head and he sits not as an Head without a Body and therefore must have his Members up to him Wherefore in the next ver Therefore hee must have all his members up to him it is added Which is his body yea his fulnesse so as Christ is not compleat without all his Members and would leave heaven if any one were wanting It were a lame maimed body if it wanted but a toe Christ is our Element and he being ascended we are sparks that fly upwards to him He took our Flesh and carryed it unto heaven and left us his Spirit on earth and both as pawnes and earnests that we should follow Nay farther yet Especially seeing he sits as representing them and they sit together with him he is not onely said to sit as our Head but we are also said to sit together with him That is made the up-shot of all in the next Chapter Ephes 2. 6. So that as we arose with him he being considered as a Common person and ascended with him as was said So yet farther we sit together with him in the highest heavens as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in supercoelestibus in his exalted estate above the heavens as is the meaning of that phrase not that Christs being at Gods right hand if taken for that sublimity of power is communicable to us How to sit at Gods right hand is Christs prerogative alone that is Christs prerogative onely So Heb. 1. 5. To which of all the Angels did he ever say Sit thou at my right hand
Yet so as his sitting in heaven as it is indefinitely expressed is understood to be as in our right and stead and as a Common person and so is to assure us of our sitting there with him And yet How we may be said to sit in his Throne in our proportion So Rev. 3. 21. it is expresly rendred as the mind and intendment of it Him that overcommeth I will grant to sit with me in my throne even as I also am set downe with my Father in his throne There is a proportion observed though with an inequality we sit on Christs Throne but He onely on his Fathers Throne that is Christ onely sits at Gods right hand but we on Christs right hand And so the Church is said to be at Christs right hand And represents our sitting at the latter day as Judges with him Psal 45. 9. Yea further and it may afford a farther comfort to us in the point in hand this represents that at the latter day we shall sit as Assessors on his Iudgement-seat to judge the world with him So Mat. 19. 28. and Luke 22. 30. When the Sonne of Man shall sit in his glory ye shall sit upon twelve thrones judging the Tribes of Israel So as this our sitting with him it is spoken in respect to Iudgement and to giving the sentence of it not a sentence shall passe without your votes So as you may by faith not onely look on your selves as already in heaven sitting with Christ And so if we be condemned it must be with our own votes and consent as a Common person in your right but you may look upon your selves as Judges also So that if any sinne should arise to accuse or condemne yet it must be with your votes And what greater security can you have then this for you must condemne your selves if you be condemned you may very well say Who shall accuse Who shall condemne for you will never pronounce a fatall sentence upon your owne selves As then Paul triumphed here The triumph of faith thereupon so may we for at the present we sit in heaven with Christ and have all our enemies under our feet As Ioshuah made his servants set their feet on the necks of those five Kings so God would have us by faith to doe the like to all ours for one day we shall doe it And if you say We see it not I answer as Heb. 2. the Apostle saith of Christ himself Now we see not yet all things put under him ver 8. Now not under him for he now sits in heaven and expects by faith when his enemies shall be made his foot-stoole as Heb. 10 12 and 13. ver but we see for the present Iesus crowned with glory and honour ver 9. and so may be sure that the thing is as good as done and we may in seeing him thus crowned see our selves sitting with him and quietly wait and expect as Christ himselfe doth till all be acomplished and our salvation finished and fully perfected His Intercession now remains only to be spoken of which yet will afford further considerations to strengthen our Faith His sitting at Gods right hand notes out his power over all from God but his Intercession all power and favor with God for us so as to effect our salvation for us with Gods highest contentment and good will and all yet further to secure us Who shall condemne c. SECT V. The Triumph of faith from Christs INTERCESSION ROM 8. 34. Who also maketh intercession for us CHAP. I. A connection of this with the former and how this adds a further support Two things out of the Text propounded to be handled First The concurrencie of influence that Christs intercession hath into our Salvation Secondly The security that Faith may have there-from for our Justification WE have seene Christ sitting at Gods right hand as a Judge and King having all authority of saving or condemning in his own hands and having all power in Heaven and Earth to give eternall life to them that believe And the confidence that this giveth us Let us now come to his Intercession and the influence which it hath into our Iustification and salvation which as it strikes the last stroake to make all sure so as great a stroake as any of the former therfore as you have heard that there was an All-sufficiencie in his Death Who shall condemne it is Christ that dyed a Rather in his Resurrection yea rather is risen again a much rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he lives and is at Gods right hand Rom. 5. 10. The Apostle riseth yet higher to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a saving to the utmost put upon his intercession Heb. 7. 25. Wherefore he is able to save to the utmost seeing he ever lives to make intercession So that if you could suppose there were any thing which none of all the former three could doe or effect for us yet his intercession could do it to the utmost for it selfe is the uttermost and highest If Money would purchase our Salvation his Death hath done it which he laid downe as a price and an equivalent ransome as it is in 1. Tim. 2. 6. If Power and authority would effect it his sitting at Gods right hand invested with all power in Heaven and Earth shall be put forth to the utmost to effect it If favour and entreaties added to all these which oft times doth as much as any of those other were needefull he will use the utmost of this also and for ever make intercession So that if Love Money or Power any of them or all of them will save us we shall be sure to bee saved saved to the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all manner of wayes by all manner of meanes saved over and over For the cleering of this last generall head The Intercession of Christ and the influence and security it hath into our faith and justification I shall handle two things and both proper to the Text. First Shew how unto all those other forementioned Acts of Christ for us this of Intercession also is to be added by him for the effecting our salvation and the securing our hearts therein This that particle Also in the Text calls for Who also maketh Intercession for us Then Secondly to shew the security that faith may assume and fetch from this Intercession of Christ or his praying for us in heaven Who shall condemne it is Christ that maketh intercession for us CHAP. II. The first Head explained by two things First Intercession one part of Christs Priesthood and the most excellent part of it TOwards the Explanation of the first of these two things are to be done First To shew how great and necessary and how excellent a part of Christs Priesthood his Intercession and praying for us in heaven is Secondly To shew the peculiar influence that Intercession hath into our salvation and so the reasons for which God ordained
of all he owed unto which payment nothing can be added no not by himselfe though he would come and die again it was made at that once as perfect that is for an oblation as ever himselfe could make But yet still by Gods ordination there remained another further action of another kind that was to be added to this of oblation and that is Intercession or praying for us in Heaven otherwise our salvation by his death were not perfected for if his Priesthood be imperfect our salvation then must needs be so The presenting of that his Sacrifice in heaven was the consummation of his Priesthood and the performance of that part there the perfection of it CHAP. III. The second The speciall peculiar influence that Intercession hath into our Salvation and Justification and the Reasons why God appointed it to be added to the former TO come now more particularly to shew that proper and speciall influence that Intercession hath into our Salvation and what it addes to the Oblation of Christs death though in its kinde perfect in order to the effecting our salvation and so shew the more inward reasons why God ordained for upon his ordination alone this is to be put this work of Intercession in heaven to be joyned with his death And both these I shall put promiscuously together for in laying down the Reasons why God thus ordered our salvation to be brought about by it that influence also which Intercession hath into our salvation will together therewith appeare The Reasons either respect 1 God himselfe who will have us so saved as himselfe may be most glorified Or 2 respect us and our salvation God ordering all the links of this golden chaine of the Causes of our salvation as should make our salvation most sure and stedfast as David in his last Song speaks First sort of reasons respect God 2 Sam. 23. 5. Or 3 respect Christ himself whose glory is to be held up throughout continued as the Author and Finisher of our Salvation Beginner and Ender of our Faith and Justification The first sort of Reasons respect God himselfe 1. 1. In generall God will bee dealt with like himselfe In generall God will be dealt withall like himselfe in and throughout the whole way of our salvation from first to last and carry it all along as a Superiour wronged and so keepe a distance between himself and sinners who still are to come to him by a Priest and a Mediator as Heb. 7. 25. hath it upon whose mediation and intercession for ever as there at least till the day of Judgement their Salvation doth depend and therefore though Christ in his dispensation of all to us downward doth carry it as a King as one having all power to justifie and condemne as hath beene shewne yet upward towards God he carries it as a Priest who must still intercede to do all that which he hath power to do as a King Therefore in the second Psal after that God had set him up as King upon his holy hill ver 6. namely in heaven and so had committed all power in heaven and earth to him then he must yet ask all that he would have done Aske of me and I will give thee c. ver 8. sayes God to him For though he be a King yet he is Gods King I have set My King c. and by asking him God will be acknowledged to be above him But more of this hereafter But 2. 2. More particularly for the glory of Gods Free grace more particularly God hath two Attributes which he would have most eminently appear in their highest glory by Christs effecting our salvation namely Iustice and Free grace and therefore hath so ordered the bringing about of our salvation as that Christ must apply himselfe in a more especiall manner unto each of these by way of Satisfaction to the one of Entreaty to the other Justice will be known to be Justice and dealt with upon its owne tearmes and Grace will be acknowledged to be Free grace throughout the accomplishment of our salvation You have both these joyned Rom. 3. 23 24 25. Being justified freely through his grace by the Redemption that is in Christ Iesus That he might be just and the justifier of him that beleeves Here is highest Iustice and the freest Grace both met to save us and both ordained by God to be declared and set forth as ver Which looks to be applyed unto in a way of entreaty and Intercession 25. and 26. have it I said before that God justifies and saves us through free grace so absolutely freely as if his Justice had had no satisfaction Now therefore our salvation depending being carryed on even in the application of it by a continuation of Grace in a free way notwithstanding satisfaction unto Justice therefore this free grace must be sought to and treated with like it selfe and applyed unto in all and the soveraignty and freenesse of it acknowledged in all even as well as Gods Iustice had the honour to be satisfied by a price paid unto it that so the severity of it might appeare and be held forth in our salvation Thus God having two attributes eminently to be dealt withall his Justice and his free Grace it was meete that there should be two eminent actions of Christs Priesthood wherein he should apply himselfe to each according to their kind and as the nature and glory of each doth require And accordingly in his death he deals with Iustice by laying downe a sufficient price and in his Intercession he entreateth Free grace and thus both come to be alike acknowledged In the 4. Heb. 16. we are encouraged to come boldly to the Throne of grace because we have an High-priest entred into the Heavens Observe how it is called a Throne of grace which our High-priest now in heaven officiates at So called because his Priesthood there deals with free grace chiefly it is a Throne of Grace and so to be sued unto therefore he treateth with God by way of Intercession Of this Throne of Grace in heaven the Mercie-seat in the Holy of holies was the Type And as there the High-priest was to bring the bloud and Mercie-seat together he was to sprinkle the bloud upon it so Christ And as the High-Priest was to go into the Holy of holies by bloud so with Incense also that is Prayer To shew that Heaven is not opened by meere Iustice or bringing onely a price in hand for it but by Grace also and that must be entreated and therefore when the Priest was within that holy place he was to make a Cloud over the Mercie-seat which cloud of Incense is Prayer whereof Incense was the Type Rev. 8. 3. And thence it is that Christ hath as much work of it still in heaven as ever though of another kind He dealt with Iustice here below to satisfie it and here got mony enough to pay the debt but in heaven he
deals with Mercy Therefore all the Grace he bestows on us he is said first to receive it even now when in heaven Acts 2. 33. it is said of him after his going to heaven and that he was exalted c. that he received the promise of the Spirit which Ioh. 14. 16. he told them he would pray for And this is part of the meaning of that in Psal 68. 18. He ascended up on high and received gifts for men sayes the Psalmist The Apostle renders it Ephes 4. gave but you see it was by receiving them first as fruits of his Intercession and asking after his ascending He is said both to give as being all of his own purchase and as having power as a King also both to doe and bestow all he doth and yet withall he is said to receive all that he gives because as a Priest he intercedes for it and asks it Free grace requires this This is the first thing Yea 2. Gods justice stood upon it Secondly Justice it selfe might stand a little upon it though there was enough in Christ his death to satisfie it yet having been wronged it stood thus far upon it as those to whom a debt is due use to doe namely to have the money brought home to Gods dwelling house and laid downe there God is resolved not to stoope one whit unto man no nor to Christ his Surety Justice will not onely be satisfied and have a sufficient ransome collected and paid as at Christs death but he must come and bring his bags up to heaven justice will be paid it upon the Mercie-seate For so in the Type the blood was to be carried into the Holy of holies and sprinkled upon the Mercie-seat And therefore his Resurrection Ascension c. were but as the breaking through all enemies subduing them to the end to bring this price or satisfaction to the Mercie-seat and so God having his money by him might not want wherewithall to pardon Sinners so as the blood of Christ is currant money not only on earth but in heaven too whither all is brought which is for our comfort that all the treasure which should satisfie God is safely conveyed thither and our Surety with it The second sort of reasons why God ordained Christs intercession to be joyned to his Death Second sort of reasons it was best for the effecting our Salvation are taken from what was the best way to effect and make sure our salvation and secure our hearts therein and these reasons will shew the peculiar influence that Intercession hath into our Salvation and therein as in the former First in generall God would have our salvation made sure and us saved all manner of wayes over and over 1 1. In generall God would have us saved all manner of wayes By ransome and price as Captives are redeemed which was done by his Death which of it selfe was enough for it is said Heb. 10. to perfect us for ever 2 2. The Application of Redemption to us from Christs Intercession By power and rescue so in his Resurrection and Ascension and sitting at Gods right hand which also was sufficient Then 3 3. More particularly our justification depends on it again by Intercession a way of favour and entreaty and this likewise would have beene enough but God would have all wayes concurre in it whereof notwithstanding not one could fail a three fold cord whereof each twine were strong enough but all together must of necessity hold Secondly The whole Application of his redemption both in justifying and saving of us first and last hath a speciall dependance upon this his Intercession This all Divines on all sides doe attribute unto it whilst they put this difference betweene the influence of his death and that of his intercession into our salvation calling his death Medium impetrationis that is the meanes of procurement or obtaining it for us But his intercession Medium applicationis the Meanes of applying all unto us Christ purchaseth salvation by the one but possesseth us of it by the other Some have attributed the Application of Iustification to his Resurrerection but it is much more proper to ascribe it to his Intercession and what causall influence his Resurrection hath into our Iustification hath been afore in the third Section declared But that his eternall Priesthood in heaven and the work of its Intercession is the applying cause of our eternall salvation in all the parts of it first and last seems to me to be the result of the connexion of the 8 9 and 10. verses of the 5. Chap. to the Hebrews For having spoken of his obedience and sufferings unto death ver 8. and how he thereby was made perfect ver 9. he sayes And being thus first made perfect he became the Author or applying cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of eternall salvation unto all them that obey him and this by his being become an eternall Priest in heaven after he was thus perfected by sufferings for so it follows ver 10. Called of God an High-priest after the order of Melchisedech And Melchisedechs Priesthood was principally the type of his Priesthood in heaven as was before declared One leading instance to shew that his Intercession was to be the applying cause of salvation was given by Christ whilst he was on earth thereby manifesting what much more was to be done by him in heaven through his Intercession there when he was on the Crosse and as then offering that great sacrifice for sin he at that time also joyned prayers for the justification of those that crucified him Father forgive them for they know not what they doe So fulfilling that in Esay 53. ult He bare the sins of many and made Intercession for the transgressours And the efficacie of that prayer then put up was the cause of the conversion of those three thousand Acts 2. whom ver 35. the Apostle had expresly charged with the crucifying of Christ whom ye by wicked hands have taken crucified and slaine These were the first fruits of his Intercession whose prayers still doe reap and bring in the rest of the crop which in all ages is to grow up unto God on earth 3. And more particularly as the whole Application in generall so our Iustification in the whole progresse of it depends upon Christs Intercession As 1. 1 The first act of our justification and our conversion depends upon it Our first actuall or initiall Iustification which is given us at our first conversion depends upon Christs Intercession Therefore in the fore-mentioned prayer on the Crosse the thing he prayed for was Forgivenes Father forgive them You heard before that Christs death affords the matter of our justification as being that which is imputed the ransome the price the thing it self that satisfies And that his Resurrection was the originall act of Gods justifying us in Christ We were virtually justified then in Christ his being justifyed as in a Common Person But
besides all this there is a personall or an actuall Iustification to be bestowed upon us that is an accounting and bestowing it upon us in our own persons which is done whē we beleeve and it is called Rom. 5. 1. a being justifyed by faith and ver 10. receiving the atonement now this depends upon Christs Intercession and it was typified out by Moses his sprinkling the people with blood mentioned Heb. 9. 19. which thing Jesus Christ as a Mediator and Priest doth now from Heaven For Heb. 12. 24. it is said You are come to Heaven and to Iesus the Mediator of the new Covenant and as it is next subjoyned to the blood of sprinkling he shed his blood on the Crosse on earth but he sprinkleth it now as a Priest from Heaven For it is upon Mount Sion to which he had said first in the former verse ye are come and so to Christ as a Mediator standing on that mount and sprinkling from thence his blood and so therein there is an allusion unto Moses Christs Type who sprinkled the people with the blood of that ceremoniall covenant the type of the covenant of grace Now in the 1 Pet. 1. 2. The sprinkling of Christ his blood as it is there made the more proper work of Christ himselfe in distinction from the other persons and therefore was done by Moses who was his type so is it also put for our first justification And this sprinkling as it is there mentioned is from the vertue of his intercession And therefore in that place of the Heb. forecited he attributes an intercession unto it as the phrase that follows which speaks better things c. doth imply of which more hereafter Yet concerning this first Head let me adde this by way of caution which I shall presently have occasion to observe that though this our first justification is to be ascribed to his Intercession yet more eminently Intercession is ordained for the accōplishing our salvation this other more rarely in the Scripture attributed thereunto Secondly 2. The continuance of our justification depends upon it The continuation of our Iustification depends upon it And as his Intercession is the virtuall continuation of his Sacrifice so is it the continuing cause of our justification which though it be an act done once as fully as ever yet is it done over every moment for it is continued by acts of free Grace so renewed actually every moment There is a standing in Grace by Christ spoken of Rom. 5. 2. as well as a first accesse by Christ and that standing in grace and continuing in it is afterwards ver 11. attributed to his life that is as it is interpreted Heb. 7. 25. his living ever to intercede We owe our standing in grace every moment to his sitting in Heaven and interceding every moment There is no fresh act of justification goes forth but there is a fresh act of intercession And as though God created the World once for all yet every moment he is said to create every new act of providence beeing a new creation so likewise to justifie continually through his continuing out free grace to justifie as at first and this Christ doth by continuing his Intercession he continues a Priest for ever and so we continue to be justifyed for ever 3. A full security of our justification given thereby forever There is hereby a full security given us of justification to be continued for ever The danger either must lie in old sins comming into remembrance or else from sins newly to be committed Now first God hereby takes order 1. Against the remembrance of sins past that no old sins shall come up into remembrance to trouble his thoughts as in the old Law after the Priests going into the Holy of holies their sins are said yet to have done Heb. 10. 3. and to that end it was that he placed Christ as his Remembrancer for us so neere him to take up his thoughts so with his obedience that our sinnes might not come into mind not that God needed this help to put himself in mind but onely for a formality sake that things being thus really carryed between God and Christ for us according to a way suiting with our apprehensions our faith might be strengthened against all suppositions and feares of after reviving our guilts Look therefore as God ordained the Rain-bow in the heavens that when he lookt on it he might remember his Covenant never to destroy the world againe by water so he hath set Christ as the Rain-bow about his Throne And look as the Bread and Wine in the Lords Supper are appointed on earth to shew forth Christs death as a Remembrancer to us so is Christ himselfe appointed in heaven to shew forth his death really as a Remembrancer thereof to his Father and indeed the one is correspondent to the other Onely the Papists have perverted the use of the Lords Supper by making it on earth a commemorative sacrifice to God when as it is but a Remembrancer thereof to men and besides their Priests therein do take upon themselves this very office of presenting this sacrifice to God which is proper onely to Christ in Heaven But God when he would make sure not to be tempted to remember our sins any more nor trouble himselfe with them hath set his Christ by him to put him in minde of his so pleasing an offering So the High-Priests going into the Holy of holies was for a memoriall and therein the Type of Christ And this is plainly expresly made the use of this execution of his Priestly office in Heaven Heb. 8. where the Apostle having discoursed of that part of his office as the chiefe thing he aimed at in this Epistle ver 1. and of the necessity of it ver 3 4 and 5. and excellencie of it in this respect ver 6. he then shews how from thence the new Covenant of pardon came to be sure and stedfast that God will remember our sins no more ver 12. which he there brings in as the proper use of this Doctrine and of this part of his Priesthood 2. 2. To prevent the accusing condemning us by new sinne for times to come As by reason of intercession God remembers not old sins so likewise he is not provoked by new For though God when he justifies us should forgive all old sins past for ever so as never to remember them more yet new ones would break forth and he could not but take notice of them and so so long as sinne continues there is need of a continuing intercession Therefore for the securing us in this it is said Rom. 5. 10. That if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saved by his life Where we see that his Death is in some more speciall manner said to procure reconciliation at first for sinnes of unregeneracie and to bring us to
are to looke upon our Mediator CHRIST as doing as much worke for us in Heaven at this instant as ever hee did on Earth here suffering but there praying and presenting his sufferings All his worke was not done when he had done here that worke here was indeede the harder piece of the two yet soone dispatched but his work in heaven though sweeter far yet lyes on his hands for ever therefore let us leave out none of these in our believing on him CHAP. IV. The second Head The great security the consideration of Christs Intercession affords to faith for our Justification shewed 1. By way of evidence By two things ANd so I come as in the former I have done to shew what strong grounds of security and triumph our faith may raise frō this last act namely Christs Intercession for us in the point of justification Who shall condemne it is Christ that intercedes And this was the second generall propounded and therein to proceed also according to the Method taken up in the former 1. What assurance by way of evidence this doth afford unto faith of non-condemnation 2. What powerfull efficacy and influence this must be of that Christ intercedes First §. 1. to handle it by way of evidence That Christ intercedes To evidence these two demonstrations is a strong evidence to our faith by two demonstrations 1. From the very intent and scope of the worke of intercession it selfe and what it is ordained by God to effect 2. From the end of Jesus Christ himself who lives in Heaven on purpose to intercede for us Our salvation it is both Finis operis the end of the work and finis ipsius operantis in some respect the end of Christ himselfe the interceder and both these doe lay the greatest engagement that can be upon Christ to accomplish our salvation through his intercession 1. For the work it self Intercession you have seen is a part of the office of Christs Priesthood as well as his dying and offering himselfe now all the works of Christ are must be perfect in their kind even as Gods are of which sayes Moses Deut. 32. 4. His work is perfect for otherwise he should not be a perfect Priest Now the perfection of every work lies in order to its end for which it is ordained so as that work is perfect that attains to such an end as it is ordained for and that imperfect which doth not Now the immediate direct end of Christs Intercession is the actuall salvation of Beleevers Elect and persons whom he dyed for The end of his death is Adoptio juris purchasing a right unto salvation but of Intercession procuratio ipsius salutis the very saving us actually and putting us in possession of Heaven To this purpose observe how the Scripture speaks concerning Christs death Heb. 9. 12. He entred into heaven having obtained Redemption or found redemption that is by way of right by procuring full title to it But of his Intercession it sayes Heb. 7. 25. that by it Christ is able to save to the utmost them that come unto God by him that is actually to save and put them in possession of happinesse that is made the end and scope of Intercession there and that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the utmost notes out a saving indeed a doing it not by halves but wholly and throughly and compleatly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to save altogether to give our salvation its last act and complement that is the true force of the phrase even to effect it to the last of it all that is to be done about it Thus also Rom. 5. 9 and 10. We are justified by his death but saved namely compleatly by his life that is his living to intercede So that the very salvation of Beleevers is it that is the work the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christs Intercession Now what security doth this afford What security this affords for to be saved is more then to be justified for it is the actual possessing us of heaven So then do but grant that Christs Intercession is as perfect a work in its kind as Christs death is in its kind and you must needs be saved The perfection of Christs death and the work thereof wherein lay it as on Christs part to be performed but in this that he should lay downe a Ransome sufficient to purchase salvation for such and such persons as God would save and so the perfection of it lies in the worth and sufficiencie of it to that end it was ordained for it being a perfect sacrifice in it self able to purchase eternall redemption for us and to make us salvable against all sins and the demerits of them and to give us right to Heaven and had it wanted a graine of this it had then been imperfect Now then answerably for intercession the comfort of our souls is that the proper work that lies upon Christ therein is the compleat saving those very persons and the possessing them of Heaven this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper worke thereof To out-vie the demerits of our sins was the perfection of his death but to save our soules is the end and perfection of his Intercession Our sins are the object of the one and our soules of the other To that end was intercession added to his death that we might not have a right to Heaven in vaine of which we might be dispossessed Now therefore upon this ground if Christ should faile of our souls salvation yea but of any one degree of glory purchased by his death to any soule which that soule should want this work of his would then want and fal short so much of its perfection That place in Heb. 7. sayes not only that Christ will doe his utmost to save but save to the utmost You may say Object My infidelitie and obstinacy may hinder it though Christ doth what in him lies Well Resp but intercession undertakes the worke absolutely For Christ prays not conditionally in Heaven If men shall believe c. as we doe here on earth nor for propositions only but for persons and therefore he prays to cure that very infidelity Now as if a Physitian undertakes to cure a mad man if he knowes what he doth he considers the madnesse of his Patient and how he will teare off what is applyed and refuse all Physick hee therefore resolves to deal with him accordingly and so to order him as he shall not hinder that help which he is about to afford him and so upon those tearms he undertakes the cure even so doth Christ when by intercession hee undertakes to save us sinners he considers us what we are and how it is with us For Christ otherwise should not be as perfect a Priest in interceding as he was in dying what unbeliefe is in us yet undertakes the matter and so to save us is the scope and end of this his work which if he
should not accomplish he after all this should not be a perfect Priest It was the fault that God found with the Old Priest-hood that it made nothing perfect Heb. 7. 19. and therefore ver 12. the Law was changed and the Priesthood was changed together with it as there you have it Now in like manner Christs Priesthood should be imperfect if it made not the elect perfect and then God must yet seek for another Covenant and a more perfect Priest for this would be found faulty as the other was So then our comfort is if Christ approve himselfe to be a perfect Priest we who come to God by him must be perfectly saved It is in this office of his Priesthood and all the parts of it as in his Kingly office The worke of his Kingly office is to subdue all enemies to the last man even fully to do the thing and not onely to have power and to goe about to doe it so as if there should be any one enemie left unsubdued then Christ should not be a perfect King The same holds in his Priestly office also he should not be a perfect Priest if but one soule of the elect or those he intercedes for were left unsaved And this is indeed the top and highest consideration for our comfort in this argument that Intercession leaves us not till it hath actually and compleatly saved us and this is it that makes the Apostle put a further thing upon Intercession here in the Text thē upon that other his sitting at Gods right hand So as we are in this respect as sure of attaining unto the utmost glory of our salvation as Christ to have the full honour of his Priesthood A man saved is more then justifyed and Christ cannot reckon his work nor himselfe a perfect Priest untill we are saved Who shall condemne it is Christ that intercedes Besides §. 2. the consideration of the nature and scope of this work it selfe 2. Demonstration It is one end of Christs life in Heaven which Christ upon his honour of acquiting himselfe as a perfect Priest hath undertaken There is in the second place a farther consideration that argues him engaged by a stronger obligation His honour engaged to effect even the losse of his owne honour his office and all if he should not effect salvation for those that come to God by him so much doth it concern him to effect it Of all the works that ever he did he is most engaged in this it will not only be the losse of a businesse which concerns him and of so much work but himselfe must be lost in it too And the reason is that he intercedes as a Surety He was not onely a Surety on earth in dying and so was to look to do that work throughly That Christ is a Surety as wel by interceding as by dying and to be sure to lay downe a price sufficient or else himselfe had gone for it hee pawned in that work not onely his honour but even his life and soule to effect it or lose himselfe in it but he is a Surety now also in heaven by interceding This you may find to be the scope of Heb. 7. 22. by observing the coherence of that 22. ver wherein he is called a Surety with ver 23 24 25. that title and appellation is there given him in relation unto this part of his office especially And although it holds true of all parts of his office whatsoever yet the coherence carryes it that that mention there of his being a Surety doth in a more special manner refer unto his Intercession as appeares both by the words before after In the words before ver 21. the Apostle speaks of this his Priest-hood which is for ever and then subjoynes ver 22. By so much was Iesus made a Surety of a better Testament and then after also he discourseth of and instanceth in his Intercession and his continuing a Priest for ever in that work So ver 23 24 25. Wherefore he is able to save to the utmost seeing he ever lives to make Intercession Yea he is therefore engaged to save to the utmost because even in interceding for which he is said there to live he is a Surety He was a Surety on earth and is a Surety still in heaven The difference of these two Suretiships onely with this double difference which ariseth first from the different things which he undertook for then whilst on earth and for which now he undertakes in heaven That on earth he was a Surety to pay a price so sufficient as should satisfie Gods justice which having paid he was discharged in that respect and so far of that Obligation and his Bond for that was cancelled but so as still he remaines a Surety bound in another Obligation as great even for the bringing to salvation those whom he dyed for for their persons remained still unsaved though the debt was then paid and till they be saved he is not quit of this Surety-ship and engagement And secondly these two Surety-ships doe differ also by the differing Pawns which he was engaged to forfeit by failing in each of these works for the payment of our debt his soule it selfe lay at the stake which he offered up for sin but for the saving of the persons all his honour in heaven lies at stake He lives to intercede He possesseth Heaven upon these tearms and it is one end of his life so that as he must have sunk under Gods wrath if he had not paid the debt his soule standing in our souls stead so he must yet quit heaven and give over living there if he brings us not thither It is true he intercedes not as a Common person which relation in all other forementioned acts he still bore thus in his death he was both a Common person and a Surety representing us so as we died in him so likewise in his Resurrection we arose with him and in his Ascension we ascended c. but yet he intercedes not under that relation namely not as a Common person for we must not cannot be said to intercede in him for this last work lay not upon us to doe He doth it wholly for us indeed but not in our stead or as that which we should have done though on our behalfe for it being the last the crowne of all his works of mediation is therefore proper to him as Mediator and his sole work as such Thus in like manner the first work of Incarnation and answerably the last of Intercession in neither of these was Christ a Common person representing others though a common Saviour of others in these for the one was the foundation of all the other the accomplishment of all and so proper onely to himselfe as Mediatour But although he intercedes not as a Common person as representing us in what we were to have done for our selves yet so as that other relation of a Surety is continued
c. is all one as if he had said Thou art a Priest and so was as fit and full a place to prove his being a Priest in the holy Ghosts intent as is that other quoted with it out of the 110. Psal though uttered in more expresse words Thou art a Priest for ever Both speeches come to one in both places the holy Ghost especially aiming in both at that part of his Priesthood in heaven his Intercession in the one speaking of him after he is set upon Gods hill as King So Psal 2. ver 6. and in the other after he is set downe at Gods right hand So Psal 110. ver 1 2. Yea and this his favour with his Father and Intercession alone might have procured pardon for us sinners but that Gods will was to have Justice satisfied And secondly 2 His potency with God from his having been so obedient a Sonne hee intercedes not onely as a Sonne and in that respect a Priest perfect enough for ever but also as a Sonne who hath beene obedient to his Father and hath done at his request and for his sake the greatest service for him and the most willingly that ever was done And you all know how much former services done doe always forward suits In the 5. of the Heb. ver 8 9 10. it is said that though he were a Son yet learned he obedience and thereby became perfect The Apostle had said in the verses before that in respect of his being his Son God had called him to this office as one that was therby sufficiently qualifyed to be a Priest that might prevaile and yet in these verses he further adds that though he was a Son and in that respect a Priest perfect enough yet he was to bee obedient also and thereby yet to become in a further respect a perfect Highpriest also even in respect of service done and obedience performed And so shews that he coms to have a further perfection power of prevailing in his priestly office added to that relation of Sonne-ship spoken of ver 5. And therefore it followes that he being thus become perfect namely through his obedience he became Author of eternall salvation unto all them that obey him called of God an High-priest for ever c. That therefore which makes him yet more potent that he may be sure to prevaile is his obedience and service done and this alone also were enough to carry any thing And both these considerations of his Sonne-ship and obedience as giving an efficacie to his Intercession you have also in that Heb. 7. from ver 26. to 28. he had spoken of the power of Intercession ver 24 25. how he was able to save to the utmost and then in the following verses he shews the ground of it first in his fore-past obedience ver 26. 1. Active For such a High-priest became us who was holy harmlesse undefiled And such a Priest he was and therefore able thus to save by his Intercession For such an one who was holy harmlesse and no guile found in his mouth what requests come out of such lips must needs be accepted Then 2. he mentions his Passive obedience ver 27. He offered up himselfe once and thereby made so full a satisfaction as he needed not to doe it but once and in the strength of both these he intercedes for to that purpose doth the mention of both these there come in And then he addes that other which we before insisted on that he is the Sonne which follows in the next words ver 28. And accordingly you shall finde Christ himselfe urging this his obedience as the foundation of all those his suits and requests for us that follow after So in that last prayer Iohn 17. which is as it were a pattern or instance of his Intercession for us in Heaven I have glorifyed thee on earth I have finished the worke thou gavest me Two things to be distinctly considered in his obedience and both making it prevalent with God ver 4. And whereas two things may be distinctly considered in that his obedience 1. The worth of it as a price in the valuation of Iustice it selfe 2. The desert of favour and grace with God which such an obedience and service done for his sake might in a way of kindnesse expect to finde at his hands you may for your comfort consider that besides what the worth of it as a price which I shall urge in the next Chapter might exact of Justice it self betweene two strangers as we use to say he having well paid for all that he asks he hath moreover deserved thus much grace and favour with his Father in that this obedience was done for his sake and at his request and this it calls for even in way of remuneration and requitall as of one kindnes with the like That therefore his Father should heare him in all the requests that ever he should make yea so transcendent was the obedience which he did to his Father in giving himselfe to death at his request and it was done at Gods sole entreaty Loe I come to doe thy will as he can never out-aske the merit of this his service And which may yet further encourage us herein he hath nothing at all left to aske for himselfe simply for he hath need of nothing So that all his favour remaines entire for to be laid forth for sinners and employed for them and then adde this thereto that all he can aske for them is lesse yea farre lesse then the service which he hath done to God comes to our lives and pardon and salvation these are not enough they are too small a requitall So that besides his naturall grace and interest which he hath with his Father as hee is his Sonne which can never be lessened this his acquired favour by his obedience must needs make him prevaile seeing it can never be requited to the full Some Divines put so much efficacie in this that they say Christs very being in Heaven who once did this service and so putting God in minde of it by his very presence is all that intercession that the Scripture speakes of so sufficient they thinke this alone to be CHAP. VI. Secondly the Prevalencie of Christs Intercession demonstrated from the righteousnesse of the cause he pleades even in Justice How forcible the cry of his blood is himselfe appearing to intercede with it BEsides favour and grace in all these respects he can doth plead Iustice and righteousnesse and is able so to carry it so you have it 1 Iohn 2. 1. and 2. ver We have an Advocate with the Father Iesus Christ the righteous And Advocate hath place onely in a cause of Justice and this Christs Advocateship is executed by pleading his own satisfaction so it follows Who is a propitiation for our sins and can plead his owne righteousnesse so farre that Justice it selfe shall be faine to save the worst of sinners He can turne Justice
taken from this that God hath put all power into his hand to doe what ever hee will hath made him his King to doe what pleaseth him either in Heaven Earth or Hell yea to doe all that God himselfe ever meanes to doe or all that God desires to doe And certainly if his Father hath beene so gracious to him as to bestow so high and absolute a soveraignty on him as to accomplish and effect what ever he meanes to do surely his purpose was never to deny Christ any request that he should after this make he would never have advanced the Humane nature to that absolutenesse else Those two great Monarchs made great grants and largesses the one to Esther the other to Herodias daughter but yet they were limited only to the halfe of their Kingdoms so Mar. 6. and Est 5. 6. and the royall power in their Kingdomes they meant still to retain and reserve wholly to themselves But God having placed Christ on his Throne bids him ask even to the whole of his Kingdome for God hath made him a King sitting on his Throne with him not to share halves but to have all power in heaven and earth He hath committed all judgement to the Sonne to save and condemne whom ever he will and so farre as the Kingdome of God goes or is extended he may doe any thing So Iohn 5. 21. As the Father raiseth up the dead so the Sonne quickneth whom he will for as the Father hath life in himselfe so hath he given to the Sonne to have life in himselfe ver 26. and hath in like manner given authority to execute judgement also as the Sonne of man namely of himselfe ver 27. as he had said He had given him to have life in himselfe ver 26. not dependently as we have but independently so to execute judgement also ver 27. So that Christs will is as free and himselfe as absolute a Monarch and King of himselfe as God himselfe is He indeed hath it not à seipso but in seipso not à seipso originally but from his Father but in seipso independently Now then Though Christ as King can command all things yet to honour his Father he intercedes for what himselfe commands if he who is King may and doth of himselfe command all that is done as absolutely as God himselfe doth I speak in respect of the execution of things downward by second causes if he over and above to honour his Father will aske all that himselfe hath power to doe what will not be done Qui rogat imperare potest He that can and doth command what ever he would have done and it is straight done if he shall ask and entreat what will not be done As a King who sues for Peace backt with a potent Army which is able to win what he entreats for must needs treat more effectually So doth Christ sue for every thing with power to effect it Remember that he is said here in the Text first to be at Gods right hand and then to intercede He treats the salvation of sinners as a mighty Prince treats the giving up some Towne to him which lyes seated under a Castle of his which commands that Towne hee stands treating with the Governour having his Ordnance ready for the battery and to bring all into subjection That this is a consideration upon which God denyes him nothing as 2 Cor. 10. 4. And this is a consideration that God himselfe took in that 2. Psal when he made him that promise Ask I will give thee why he made so large a grant He had said before ver 6. I have set my King upon my holy hill of Sion which made him one would think past asking and above the condition of an Intercessour Now God sayes of him He is My King not in respect of his commanding God that were blasphemie to think but it is spoken in respect of commanding all below him God having set him in his Throne to doe as much as he himselfe would or meanes to have done sayes He is my King to rule all not so much under me as for me and in my stead yet absolutely and in himselfe The Father judgeth no man Now when the Father had first made and constituted him thus great a King then he bids him Ask to whom he had first given this absolute power to command We may without blasphemy say of this God-man that God hath not onely not the heart as being his Father but not the power to crosse any thing he doth Thus fast hath he God unto him Onely he who in respect of this his power is to be honoured as the Father as Iohn 5. 23. yet to honour his Father who gave this power originally to him as Mediatour He is to ask for that which of himselfe he yet can doe And therefore sayes God though thou art a King so ver 6. and all my Kingdome even the utmost ends of the earth are thine inheritance by a naturall right now that thou art my Sonne as verse 8. yet because thou art My King of my appointing and I have set thee on the Throne as the word is ver 6. and Thou art my Son and I have begotten thee therefore acknowledge my grant in all Ask of me and I will give thee the utmost ends of the earth for thy inheritance I cannot deny thee but I would have thee aske And therefore Christ asks Yet still withall remember that he asks who can command the thing to be done and yet as he must ask ere the thing be done so if he aske it must needs be granted These are the termes betweene this Father and this Sonne who in a word had not beene so great a Father if he had not had a Sonne thus great that himselfe could not deny what this Sonne would have done it is for his owne honour to have such a Sonne So Iohn 5. 23. That they might honour the Sonne as they honour the Father therefore All judgement is committed to him Now then if he who hath so much power will joyne the force of entreaty with a Father that so loves him if he who is The Word of his Father that commands creates and upholds all as Heb. 1. He spake and it was done if he will become a Word to his Father and speak a word for us and aske all that he means to doe how forcible will such words be Therefore observe Christs manner of praying How forcible Christs prayers and intercestion must needs be by an inference from the prevalencie of ours Iohn 17. which Prayer is a plat-form of Intercession in Heaven ver 24. Father I will that they whom thou hast given mee be where I am He prays like a King who is in joint commission with God If God puts that honour upon our Prayers that we are said to have power with God as Iacob Hos 12. 3. that if God be never so angry yet by taking hold of his strength
wee hold his hands as Esay 27. 5. that God cries out to Moses like a man whose hands are held Let me alone Exod. 32. 10. yea that he accounts it as a command and a Mandamus so he styles it Esay 45. 11. Command ye mee so unable is he to go against it Then how much more doth Jesus Christs Intercession bind Gods hands and command all in heaven and earth Therefore Zach. 1. you have Christ the Angel of the Covenant brought in interceding with the Father for his Church and he speakes abruptly as one full of complaints and in an expostulating way O Lord of Hosts how long wilt thou not be mercifull to Hierusalem and the Cities of Iudah and ver 13. Zachary saith that he observed that the Lord answered the Angel with good woords and comfortable God was fain to give him good words as we use to say that is words that might pacifie him as words of comfort to us so good words in respect to the Angels complaint And you may observe how in the answer God returns upon it which he bade Zachary write God excuseth it as it were to Christ that his Church had beene so long and so hardly dealt withall as if beyond his intention he layes the fault on the instruments I was but a little displeased but they helpt forward the affliction ver 15. This is spoken and carried after the manner of men to shew how tender God is of displeasing Christ our Intercessor that when Christ hath as it were beene a long while silent and let God alone and his people have beene ill dealt withall he on the suddain in the end intercedes and complains of it and it is not only instantly redressed but excused for times past with good words and comfortable words Christs Father will not displease him nor go against him in any thing Now that you may see a reason of this A farther explication of this demonstration and have all cavils and exceptions taken away that may arise against this and how that there is an impossibility that it should be otherwise know that this Father and this Sonne though two Persons have yet but one will betweene them and but one power betweene them though the Sonne ad extra outwardly executes all Iohn 10. 30. My Father and I are one that is have but one and the same power to save you and one minde and will So also Iohn 5. 19. the Sonne can doe nothing of himselfe but what he sees the Father doe and what ever he doth the same the Father doth also they conspire in one have one power one will and then it is no matter though God commit all power to the Sonne and that the Sonne though he hath all power must ask all of the Father for to be sure what ever he asks the Father hath not power to deny for they have but one will and power They are one so as if God deny him hee must deny himselfe which the Apostle tels us he cannot doe 2. Tim. 2. 13. And so in the same sense that God is said not to have power to deny himselfe in the same sense it may be said he hath not power to deny Christ what he asks Therefore God might well make him an absolute King and betrust him with all power and Christ might well oblige himselfe notwithstanding this power to ask all that he meanes to doe for they have but one will and one power so as our salvation is made sure by this on all hands I come not to doe my will but the will of him who sent me and his will is that I shall lose none of all those whom he hath given mee Iohn 6. 38 39. And therefore who shall condemne It is Christ that intercedes As who shall resist Gods will as the Apostle speakes so who shall resist or gain-say Christs Intercession God himselfe cannot no more then he can gain-say or deny himselfe CHAP. VIII The potencie and prevalencie of Christs Intercession demonstrated from the graciousnesse of the Person with whom he intercedes considered first as he is the Father of Christ himselfe WE have seen the greatnesse of the Person interceding many considerations from thence The readinesse in God to hear Christ for us which may perswade us of his prevailing for us Let us now in the next place consider the graciousnesse of the Person with whom he intercedes which the Scripture for our comfort herein doth distinctly set before us to the end that in this great matter our joy and security may every way be full Thus in that 1 Iohn 2. 1. when for the comfort and support of Beleevers agains the evill of the greatest sins that can befall them after conversion the Apostle minds them of Christs Intercession in those words If any man sinne we have an Advocate Iesus Christ the righteous mentioning therein the power and prevalencie of such an Advocate through his own righteousnesse But yet over above all this the more fully to assure us of his good successe herein for us he also adds An Advocate with the Father He insinuates and suggests the relation and gracious disposition of him upon whose supreame will our case ultimately dependeth The Father as affording a new comfort and encouragement even as great as doth the righteousnesse and power of the Person interceding He sayes not With God onely as elsewhere but With the Father And that his words might afford the more full matter of confidence and be the more comprehensive and take in all he expresseth not this relation of God limitedly as confined to his Fatherhood either unto Christ onely or us alone He sayes not onely An Advocate with his Father though that would have given much assurance or With your Father though that might afford much boldnesse but indefinitely he sayes With the Father as intending to take in both to ascertaine us of the prevailing efficacie of Christs Intercession In that he is both the Father of Christ and also our Father from both You have both these elsewhere more distinctly and on purpose and together mentioned Iohn 20. 17. I goe to my Father and your Father sayes Christ there And it was spoken after that all his Disciples had before forsaken him and Peter denyed him when Christ himselfe would send them the greatest cordiall that his heart could utter and wrap up the strongest sublimation of comforts in one pill What was it Go tell them sayes he not so much that I have satisfyed for sinne overcome death or am risen but that I Ascend For in that which Christ doth for us being ascended lyes the height the top of our comfort And whereas he might have said and it had been matter of unspeakable comfort I ascend to heaven and so where I am you shall be also yet he chooseth rather to say I ascend to the Father for that indeed contained the foundation spring and cause of their comfort even that relation of Gods his Fatherhood
with which Christ was to deal after his ascending for them And because when before his death he had spoken of his going to his Father their hearts had been troubled Iohn 14. 28. they thinking it was for his owne preferment onely as Christs speech there implyes they did therefore he here distinctly addes I ascend to my Father and your Father to my God and your God He had in effect spoken as much before in the words fore-going Goe tell my Brethren but that was onely implicitely therefore more plainly and explicitely he sayes it for their further comfort I goe to my Father and your Father And consider that Christ being now newly risen and having as yet not seen his Disciples and being now to send a message his first message a Gospel of good tidings to them and that in a briefe sentence by a woman he chooseth out this as the first word to be spoken from him now when he was come out of the other world at their first heare-say of his return he utters forth at once the bottome the depth of all comfort the summe of all joy then which the Gospel knows no greater nor can go higher So as if Christ should intend now at this day to send good news from Heaven to any of you it would be but this I am here an Advocate interceding with my Father and thy Father All is spoken in that Even He could not speake more comfort who is the God of comfort Now therefore let us apart consider these two relations which afford each of them their proper comfort and assurance both that Christ is ascended and intercedes with his own Father and also with Our Father and therefore how prevailing must this Intercession be First 1. That Christ intercedes with his Father Christ intercedes with his Father who neither will nor can deny him any thing To confirme this you have a double Testimony and of two of the greatest witnesses in Heaven both a Testimony of Christs owne whilst he was on Earth and Gods own word also declared since Christ came to Heaven The 1. in the 11. of Iohn whilst Christ was here on earth and had not as then fully performed that great service which he was to finish which since he having done it must needs ingratiate him the more vvith God his Father When Lazarus was now foure dayes dead Martha to move Christ to pittie her first tels him that if he had been there before her brother dyed that then he had not dyed and then as having spoke too little shee adds yea thou canst if thou pleasest remedie it yet But I know sayes she ver 22. that even now though he be so long dead what ever thou wilt ask of God God will give it thee Here was her confidence in Christs Intercession though this were a greater worke then ever yet CHRIST had done any And Christ seeing her faith in this he confirmes her speech when he came to raise him and takes a solemn occasion to declare that God had never denyed him any request that he had ever put up to him first thanking God particularly that he had heard him in this ver 41. Father I thank thee that thou hast heard me He had it seems prayed for the thing at her entreaty and now before the thing was done he being assured his prayer was heard gives thanks so confident was he of his being heard And then secondly shews upon what this his confidence at this time was grounded his constant experience that God had never denyed him any request for it follows ver 42. And I know that thou hearest me alwayes and therefore was so bold as to expresse my confidence in this before the thing was done but because of them who stood by I said it As if hee had said Though I gave this publique thanks for being heard onely in this one miracle and at no time the like so publiquely yet this is no new thing but thus it hath been alwayes hitherto in all the miracles I have wrought and requests I have put up which made me so to give thanks before-hand and this is not the first time that God hath heard me thus which I speak that they might beleeve Thus he was never denyed on earth from the first to the last For this was one of his greatest miracles and reserved unto the last even a few dayes before his crucifying And now he hath performed the service designed him and is come to heaven let us secondly heare God himselfe speake what hee meanes to doe for him You heard before when he came first to heaven what God said to him and how he welcommed him with a Sit thou at my right hand till I make thine enemies thy foot-stool And before Christ opened his mouth to speak a word by way of any request to God which was the office that he was now to execute God himselfe prevented him and added Thou art my Sonne this day have I begotten thee Ask of me and I will give thee Psal 2. ver 8. He speaks it at Christs first comming up to heaven when he had his King on his holy hill as ver 6. Christ was new glorifyed which was as a new begetting to him To day have I begotten thee And this is as if he had said I know you will ask me now for all that you have dyed for and this I promise you before-hand before you speak a word or make any request unto me you shall ask nothing but it shall be granted and this I speak once for all as a boone and a grace granted you upon your birth-day as the solemnest celebration of it for such was his Resurrection and Ascensision and sitting at Gods right hand This day have I begotten thee Ask of mee and I will give thee So full of joy was his Fathers heart that he had his Sonne in Heaven with him whom he had begotten from everlasting and ordained to this glory who was lately dead and in a manner lost and therefore now as it were new begotten Gods heart was so full that he could not hold from expressing it in the largest favours and grants And whereas Kings upon their own birth-dayes use to grant such favours to their favourites So Herod on his birth-day to the Daughter of Herodias promised with an oath to give her whatsoever she would ask Mat. 14. 7. God himselfe having no birth-day nor being of himselfe capable of it yet having a Sonne who had he honours him with that grace upon that day and if Q. Esther a Subject yea a slave in her originall condition was so prevalent for the Iews her People and Nation when their case was desperate and when there was an irrevocable decree past and that not to be altered for their ruine and destruction then what will not Christ so great a Sonne even equall with his Father prevail for with his Father for his brethren be their case for the time past never so desperate be there never so
Christ as his instrument to bring it honourably about All the Blessings he means to give us he first purposed and intended in himselfe so Eph. 1. 3 5 9 11. compared out of the good pleasure of his will yet in Christ as it is added there as the means through which hee would convey them yea Christ adds not one drop of love to Gods heart onely he draws it out he brocheth it and makes it flow forth whose current had otherwise beene stopt The truth is that God suborned Christ to beg them on our behalf for an honourable way of carrying it and to make us prize this favour of it the more but so as his heart is as ready to give all to us as Christs is to ask and this out of his pure love to us The Intercession therefore of Christ must needs speed when Gods heart is thus of it selfe prepared to us In Esay 53. 10. it is said The pleasure of the Lord shall prosper in his hand If our salvation be in Christs hand it is in a good hand but if it be the pleasure of the Lord too it must needs prosper And it is said of our hearts and prayers that He prepareth the heart and heareth the prayer much more therefore when his owne heart is prepared to grant the suit will he easily heare it When one hath a mind to doe a thing then the least hint procures it of him So a father having a mind to spare his child he will take any excuse any ones mediation even of a servant a stranger or an enemie rather then of none Now when Christ shall speak for us and speak Gods owne heart how prevalent must those words needs be Davids soule longing to goe forth unto Absalom 2 Sam. 13. ult whom notwithstanding for the honour of a Father and a Kings State-policie and to satisfie the world he had banisht the Court for his Treason when Ioab perceived it that the Kings heart was towards Absalom Chap. 14. 1. and that the King onely needed one to speake a good word for him he subornes a woman a stranger no matter whom for it had beene all one for speeding with a made tale to come to the King and you know how easily it tooke and prevailed with him and how glad the Kings heart was of that occasion even so acceptable it was to him that Ioab could not have done him a greater kindnesse and that Ioab knew well enough Thus it is with Gods heart towards us Christ assures us of it and you may believe him in this case for Christ might have tooke all the Honour to himselfe and made us beholding to himselfe alone for all Gods kindnes to us but he deales plainly and tels us that his Father is as ready as himselfe and this for his Fathers honour and our comfort And therefore it is that Iohn 17. in that this prayer so operated on this discourse he pleads our election Iohn 17. 6. Thine they were and thou gavest them me Thou commendedst them unto me and badest me pray for them and I doe but commend the same to thee again In the High-priests breast-plate when he went into the Holy of Holies were set twelve stones on which were written the names of the twelve Tribes the mysterie of which is this Christ beares us and our names in his Heart when he goes to God and moreover we are Gods jewels precious in his own account and choise So God calls them Mal. 3. 17. Made precious to him out of his love So Isai 43. 4. So that God loves us as jewels chosen by him but much more when he beholds us set and presented unto him in the breast-plate of Christs heart and prayer To conclude therefore we have now made both ends of this Text to meet Gods love and Christs intercession The Apostle began with that Who shall accuse it is God that justifies and he being for us who can be against us The Father himself loves us as he is our Father And then he ends with this Christ intercedes namely with our Father and his Father Who then shall condemn Who or what can possibly condemne all these things being for us the least of which were alone enough to save us Let us now looke round about and take a full view and prospect at once of all those particulars that Christ hath done and doth for us and their severall and joynt influence which they have into our salvation 1. In that Christ dyed it assures us of a perfect price payed for and a right to eternall life thereby acquired 2. In that he rose again as a common person this assures us yet further that there is a formall legall and irrevocable act of Iustification of us passed and enrolled in that Court of Heaven between Christ and God and that in his being then justifyed we were also justified him so that thereby our justification is made past re-calling 3 Christs Ascension into Heaven is a further act of his taking possession of Heaven for us he then formally entring upon that our right in our stead and so is a further confirmation of our salvation to us But still we in our owne persons are not yet saved this being but done to us as we are representatively in Christ as our Head 4. Therefore he sits at Gods right hand vvhich imports his being armed and invested with all power in Heaven and Earth to give and apply eternall life to us 5. And last of all there remaines Intercession to finish and compleat our salvation to doe the thing even to save us And as Christs death Re-resurrection were to procure our Iustification so his sitting at Gods right hand and Intercession are to procure salvation and by faith we may see it done and behold our soules not onely sitting in heaven as in Christ a common person sitting there in our right as an evidence that we shall come thither but also through Christs Intercession begun vve may see our selves actually possessed of heaven And there I vvill leave all you that are believers by faith possessed of it and solacing your soules in it and doe you feare condemnation if you can CHAP. X. The use of all Containing some Encouragements for weake Beleevers from Christs Intercession out of HEB. 7. 25. NOw for a Conclusion of this Discourse I will adde a briefe Use of Encouragement and this suited to the lowest Faith of the weakest Beleever who cannot put forth any act of Assurance and is likewise discouraged from comming in unto Christ And I shall confine my selfe onely unto what those most comfortable words as any in the booke of God doe hold forth which the Apostle hath uttered concerning Christs Intercession the Point in hand Wherefore he is able to save to the utmost those that come to God by him seeing he ever liveth to make Intercession for them words which I have had the most recourse unto in this Doctrinall part of any other as most tending to the clearing
his first step to his glory and therefore this a certaine Demonstration 25 1. From the first gracious message which Christ after his Resurrection sent his Disciples who yet had forsaken him 26 2. From his carriage and speech at his first meeting with them 25 §. III. Demonstrations from passages at and after Christs Ascension into heaven 1. At his Ascension his blessing his Disciples 32 2. After he was come to heaven 1. Pouring out his Spirit on them as in his last Sermon he had promised which Spirit is to this day in our Preaching and an Argument of the fulfilling of this 33 2. All those works of Miracles and conversions of soules that accompanied the first preaching of the Gospel doe argue this as also the New Testament written since 34 3. Christs owne words spoken to Paul since himselfe was in heaven doe confirme it 35 4. The last words uttered in Scripture in the Book of the Revelation which was more immediately given unto John by Christ 37 Part II. Demonstrations Intrinsecall §. I. The first sort of Intrinsecall Demonstrations drawn from the Influence which all the three Persons have into the Heart of the Humane nature of Christ in Heaven 48 1. From God the Father Which Demonstration is made forth by two things 1. God hath given Christ a perpetuall command to love his Elect on earth and hath written a Law of love in his heart 49 2. This Law of love remaines for ever in his heart which is proved by two things 1. That it is a Law and that of Love 52 2. That by observing that Law it is that Christ continues in his Fathers love 53 2. From God the Sonne unto whom the Humane nature is united This disposition of grace is naturall to him as he is Gods naturall Sonne 54 Accordingly the Humane nature framed on purpose with dispositions of mercy and meeknesse above all other 55 3. From God the Holy Ghost who on earth filled him with meekenesse and grace above all other dispositions and now resteth upon him in Heaven more abundantly then ever 60 §. II. A second sort of Demonstrations from severall engagements now lying upon Christ in Heaven 70 1. Engagement The continuance of all his Relations and Alliances to us which no glory of his doth any thing lessen or alter ibid. Which relations were made chiefely for the other world and so must needes continue there 72 The Ground of this Engagement 76 2. His love is engaged and encreased by what he did and suffered for us 77 What a great obligation this is 78 3. His office of Priesthood which continues in Heaven doth further require all mercifulnesse and graciousnesse in him towards us sinners This Demonstration hath two parts 83 The 1. Shewing that the office of Priesthood was erected on purpose for grace and mercie ibid. Which is argued 1. By the Ends of it 2. By the Qualifications required for it 85 The 2. Shewing that by reason of this office an eternall duty lyeth upon him to shew grace and mercy and Christ is a faithfull High-Priest to performe that duty 90 Christs advancement can make no alteration in his heart for his Priesthood is his highest advancement And Grace did both Found and now upholds his Throne of Grace 94 4. His own Interest puts him upon these Affections of heart towards us His own joy happinesse and glory are encreased by shewing mercie to and comforting his children upon earth and it is more for his glory then for our good 98 Christ hath a double fulnesse of joy 1. Personall in his Father 2. Mysticall in his Members 99 How Christ rejoiceth in Heaven at our well-doing here on earth 101 5. His having the nature of man the same for substance in Heaven that he had on earth obligeth him to be mercifull unto men 104 The end of his Assuming mans nature was to qualifie him for mercie 105 Though it adds not to the greatnesse of mercie in God yet it addes a new way of being mercifull even as a man 106 Part III. §. I. Some Generals to cleare 1. How this is to be understood That Christs Heart is touched with the feeling of our infirmities 2. The way how our Infirmities come to be feelingly let into his heart 109 1. How this affection in Christ is to be understood This explained by these degrees 1. This affection of compassion is not wholly to be understood in a Metaphoricall sense as when God is said to be afflicted c. that is not meerely after the similitude of men but in a true and reall sense 111 2. These affections in Christs humane nature are more like to ours then those which the Angells have who notwithstanding have affections analogicall to ours 113 3 Christ having taken fraile flesh ere he went to Heaven this fits him yet more for having affections of mercie like unto ours 115 3. For the way how our miseries are let into Christs heart so as to affect it This explained by two things 1 The Humane nature hath the knowledge and cognizance of all that can or doth befall us here 118 2 He remembers how himselfe was once affected when he was under the like 119 §. II. A more particular Disquisition what manner of affection this is The seat thereof whether in his spirit or soule onely or in the whole humane nature Some Cautious added 121 This affection for our better conceiving it set forth three wayes 1. Negatively it is not in all things such as it was in the dayes of his flesh 2 Positively It is yet for substance the very same affection and the seat of it is his bodily heart as well as his soule 124 Foure Cautions or Positions about this 1. In what sense or so far as his Body is made spirituall so far are these Affections spiritualized as they are in his body 125 2. Hence though they move his Bowels yet they doe not perturbe or hurt him in the least 126 3. All naturall humane affections may be still in him that are not unbecomming his state glory And how much the having such affections are suteable to that state and relation wherein he is 128 4. Though a passionate suffering be cut off yet these affections are now more large and strong for the substance of them then they were on earth 130 3. Privatively If his heart suffers not with us under our Infirmities yet he hath lesse joy then his heart shall have when we are freed from all 131 How the Scripture attributes some kinde of Imperfection to some affection in him and in what sense §. III. This Scruple satisfied How Christs heart can bee feelingly touched with our sins our greatest infirmities seeing he was tempted without sinne 133 Foure answers given thereunto for our comfort Vses of all 137 FINIS THE HEART OF Christ in Heaven TO Sinners on Earth I. PART HAving set forth our Lord and Saviour JESVS CHRIST in all those great and most solemne actions of his his Obedience unto
death his Resurrection Ascension into heaven his sitting at Gods right hand and Intercession for us which of all the other hath beene more largely insisted on I shall now annexe as next in order and homogeneall thereunto this Discourse that follows which layes open The HEART of Christ as now he is in heaven sitting at Gods right hand and interceding for us How it is affected and graciously disposed towards sinners on earth that doe come to him how willing to receive them how ready to entertaine them how tender to pity them in all their infirmities both sinnes and miseries The scope and use whereof will be this To hearten and encourage Beleevers to come more boldly unto the Throne of Grace unto such a Saviour and High-priest when they shall know how sweetly and tenderly his heart though he is now in his glory is inclined towards them and so to remove that great stone of stumbling which we meet with and yet lyeth unseen in the thoughts of men in the way to faith that Christ being now absent and withall exalted to so high and infinite a distance of glory as to sit at Gods right hand c. they therefore cannot tell how to come to treat with him about their salvation so freely and with that hopefulnesse to obtaine as those poore sinners did who were here on earth with him Had our lot been think they but to have conversed with him in the dayes of his flesh as Mary and Peter and his other Disciples did here below wee could have thought to have beene bold with him and have been familiar with him and to have had any thing at his hands For they beheld him afore them a man like unto themselves and he was full of meeknesse and gentlenesse he being then himselfe made sinne and sensible of all sorts of miseries but now he is gone into a farre Countrey and hath put on glory and immortality and how his heart may be altered thereby we know not The drift of this Discourse is therefore to ascertaine poore soules that his Heart in respect of pity and compassion remains the same it was on earth that he intercedes there with the same heart he did here below and that he is as meek as gentle as easie to be entreated as tender in his bowels so that they may deale with him as fairely about the great matter of their salvation and as hopefully and upon as easie tearmes obtaine it of him as they might if they had beene on earth with him and be as familiar with him in all their requests as bold with him in all their needs Then which nothing can be more for the comfort and encouragement of those who have given over all other lives but that of faith and whose soules pursue after strong and entire communion with their Saviour Christ Now the Demonstrations that may help our faith in this I reduce to two Heads The first more extrinsecall and outward The second more intrinsecall and inward The one shewing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it that it is so the other the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasons and grounds why it must needs be so First for those Extrinsecall Demonstrations as I call them they are taken from severall passages and carriages of his in all those severall conditions of his namely at his last Fare-well afore his Death his Resurrection Ascension and now he is sitting at Gods right hand I shall lead you through all the same Heads which I have gone over in the former Treatise though to another purpose and take such observations from his speeches and carriages in all those states he went through as shall tend directly to perswade our hearts of the point in hand namely this that now he is in heaven his heart remains as graciously inclined to sinners that come to him as ever on earth And for a Ground or Introduction to these first sort of Demonstrations I shall take this Scripture that follows as for those other another Scripture as proper to that part of this Discourse JOHN 13. 1. When Iesus knew that his houre was come that he should depart out of this world unto the Father HAVING LOVED HIS OWNE HE LOVED THEM TO THE END or for ever §. I. Demonstrations from Christs last Fare-well to his Disciples IT was long before that Christ did break his mind to his Disciples that he was to leave them and to goe away to heaven from them for Ioh. 16. 4. he sayes he had forborne to tell it them from the beginning But when he begins to acquaint them with it he then at once leaves with them an abundance of his heart and that not onely how it stood towards them and what it was at the present but what it would be when he should be in his glory Let us to this end but briefly peruse his last carriage and his Sermon at his last Supper which he did eate with them as it is on purpose penned and recorded by the Euangelist Iohn and we shall find this to be the drift of those long Discourses of Christs from the 13. to the 18. Chap. I will not make a Comment on them but onely briefly take up such short observations as do more specially hold forth this thing in hand These words which I have prefixed as the Text are the Preface unto all that his Discourse that follows namely unto that washing of his Disciples feet and his succeeding Sermon which accordingly doe shew the argument and summe of all 1. Demonstration from his carriage at his last fare-well The Preface is this Before the Feast of the Passeover when Iesus knew that his houre was come that he should depart out of this world unto the Father having loved his owne which were in the world he loved them unto the end And supper being ended Iesus knowing that the Father had given all things into his hands and that he was come from God and went to God he then washed his Disciples feet Now this Preface was prefixed by the Euangelist on purpose to set open a window into Christs heart to shew what it was then at his departure and so withall to give a light into and put a glosse and interpretation upon all that followes The scope whereof is to shew what his affections would be to them in heaven He tels us what Christs thoughts were then and what was his heart amidst those thoughts both which occasioned all that succeeds 1. He premiseth what was in Christs thoughts and his meditation He began deeply to consider both that he was to depart out of this world Iesus knew c. sayes the Text that is was then thinking of it that he should depart unto the Father and how that then he should shortly be installed into that glory which was due unto him so it followes ver 3. Iesus knowing that is was then actually taking into his mind that the Father had given all things into his hands that is that all power in
heaven and earth was his so soone as he should set footing in heaven then in the midst of these thoughts he tells us he went and washed his Disciples feet after he had first considered whither he was to goe and there what he was to be But secondly what was Christs Heart most upon in the midst of all these elevated meditations Not upon his own glory so much though it is told us that he considered that thereby the more to set out his love unto us but upon these thoughts his Heart ran out in love towards and was set upon his owne Having loved his owne sayes the 1. ver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his owne a word denoting the greatest nearnesse dearnesse and intimatenesse founded upon propriety The Elect are Christs owne a piece of himself not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as goods Iohn 1. 11. He came unto his owne and his own received him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word shews that he reckon them his owne but as goods not as persons but he cals these here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own by a nearer propriety that is his owne children his owne members his owne wife his owne flesh and he considers that though he was to goe out of the world yet they were to be in the world and therefore it is on purpose added which were in the world that is to remaine in this world Hee had others of his own who were in that world unto which he was going even the spirits of just men made perfect whom as yet he had never seene One would think that when he was meditating upon his going out of this world his heart should be all upon Abraham his Isaacs and his Iacobs whom he was going to no hee takes more care for his own who vvere to remain here in this vvorld a world wherein there is much evil as himselfe sayes Iohn 17. 15. both of sinne and miserie and vvith which themselves vvhilst in it could not but be defiled and vexed This is it vvhich draws out his bowels towards them even at that time vvhen his heart was full of the thoughts of his own glory Having loved his own he loved them unto the end Which is spoken to shew the constancie of his love and vvhat it vvould be when Christ should be in his glory To the end that is to the perfection of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Chrysostome having begun to love them he vvill perfect and consummate his love to them And to the end that is forever So in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used and so by the Euangelist the phrase is here used in a sutablenesse to the Scripture phrase Psal 103. 9. He will not alwayes chide nor reserve anger for ever so we translate it but in the Originall He reserves not anger unto the end So that the scope of this speech is to shew how Christs heart and love vvould be towards them even for ever when he should be gone unto his Father as well as it vvas to shew how it had beene here on earth they being his owne and hee having loved them he alters he changes not and therefore vvill love them for ever And then thirdly to testifie thus much by a reall testimony what his love would be when in heaven to them the Euangelist shews that when he was in the middest of all those great thoughts of his approaching glory and of the soveraigne estate which he was to be in he then tooke water and a towell and washed his Disciples feete This to have bin his scope will appeare if you observe but the coherence in the second verse it is said that Iesus knowing that the Father had given all things into his hands then ver 4. he riseth from supper and layes aside his garments and tooke a towel and girded himselfe ver 5. after that he powred water into a bason and began to wash his Disciples feete c. where it is evident that the Euangelists scope is to hold forth this unto us that then when Christs thoughts were full of his glorie when he tooke in the consideration of it unto the utmost even then and upon that occasion and in the midst of those thoughts he washt his Disciples feete And what was Christs meaning in this but that whereas when he should be in heaven he could not make such outward visible demonstrations of his heart by doing such meane services for them therefore by doing this in the middest of such thoughts of his glory hee would shew what hee could be content as it were to doe for them when hee should bee in full possession of it so great is his love unto them There is another expression of Christs like unto this in Luke 12. 36 37. which confirms this to be his meaning here and to be his very heart in heaven At ver 36. he compares himselfe to a Bridegroome who is to go to heaven unto a wedding-feast who hath servants on earth that stand all that while here below as without waiting for him at which because they wait so long they may think much Christ adds Verily I say unto you that when the Bridegroome returnes refreshed with wine and gladnesse he shall gird himselfe and make them sit downe to meate and will come forth and serve them The meaning is not as if that Christ served at the latter day or now in heaven those that sit downe there but onely it is an abundant expression in words as here in a real instance to set forth the over-flowing love that is in his heart and the transcendent happinesse that we shal then enjoy even beyond what can be expected by us he utters himselfe therefore by an unwonted thing not heard of that the Lord should serve his servants and wait on them that waited for him And it is to shew his heart to them and vvhat he could be contented to doe for them So that you see what his heart was before he went to Heaven even amidst the thoughts of all his glory and you see vvhat it is after he hath beene in heaven and greatned vvith all his glory even content to wash poore sinners feete and to serve them that come to him and wait for him Now fourthly what was the mystery of this his washing their feete It was as to give them an example of mutuall love and humility so to signify his washing away their sins thus ver 8. and 10. himselfe interprets it It is true indeede that now he is in heaven he cannot come to wash the feete of their bodies but he would signifie thus much thereby that those sinners that will come to him when in his glory he will wash away all their sins He loved his Church gave himself for it that he might sanctifie and cleanse it with the washing of water that he might present it to himself a glorious Church not having spot or wrinkle c. Eph. 5. 25 26 27. This specimen
or declaration of his mind wee have from this his carriage at this his last farewell Let us next take a survey of the drift of that long Sermon which hee made at that his farewell and wee shall find the maine scope of it to be further to assure his Disciples of what his Heart would be unto them and that will make a second Demonstration It were too long a work to insist upon each particular 2. From many passages in that last Sermon But certainly no loving Husband ever endeavoured more to satisfie the heart of his Spouse during his absence then Christ doth his Disciples hearts and in them all Beleevers For take that along once for all that what Christ said unto them he sayes unto us as in that 17. of Iohn that speech implyes I pray not for them onely but for those also that shall beleeve through their word And as what he prayed for them was for all Beleevers also so what he then spake unto them First he lets them see what his heart would be unto them and how mindfull of them when in heaven by that businesse which he professeth hee vvent thither to performe for them concerning which observe first that he lovingly acquaints them with it afore-hand what it is which argued care and tendernesse as from an husband unto a vvife it doth And vvithall hovv plaine heartedly doth he speak as one that vvould not hide any thing from them Ioh. 16. 7. I tell you the truth of it sayes he it is expedient and expedient for you that I goe away And secondly he tels them it is wholly for them and their happinesse I goe to send you a Comforter whilst you are in this world to prepare a place for you Iohn 14. 2. when you shall goe out of this world There are many mansions in my Fathers house and I goe to take them up for you to keep your places for you till you come And there againe how openly and candidly doth he speak to them If it had beene otherwise sayes he I would have told you You may beleeve me I would not deceive you for all the glory in that place to which I am a going Whom would not this opennesse and nakednesse of heart perswade But then thirdly the businesse it selfe being such as is so much for us and our happinesse how much more doth that argue it And indeed Christ himselfe doth fetch from thence an argument of the continuance of his love to them So ver 3. If I goe to prepare a place for you if that be my errand then doubt not of my love when I am there All the glory of the place shall never make me forget my businesse When he was on earth he forgot none of the businesse for which he came into the World Shall I not doe my Fathers businesse sayd he when he was a child yes and he did it to the utmost by fulfilling all righteousnesse Surely therefore he will not forget any of that businesse which he is to do in heaven it being the more pleasant work by far And as I shewed in the former discourse out of Heb. 6. 20. He is entred as a Fore-runner an Harbinger to take up places there for us and if he could forget us yet our names are all written in heaven round about him are continually afore his eyes written there not onely by Gods election so Heb. 12. 23. Ye are come to mount Sion and to the heavenly Ierusalem and to the Church of the first-borne which are written in heaven and to Iesus and to the bloud of sprinkling c. but Christ himselfe scores them up anew with his bloud over every mansion there which he takes up for any Yea he carryeth their names written in his heart as the High-priest did the names of the ten Tribes on his breast when he entred into the Holy of Holies He sits in heaven to see to it that none other should take their roomes over their heads as we say And therefore 1. Pet. 1. 4. Salvation is said to be reserved in Heaven for them that is kept on purpose for them by Jesus Christ The evill Angels had places there once but they were disposed of unto others over their heads as the Land of Canaan vvas from the Canaanites the reason of vvhich vvas because they had not a Christ there to intercede for them as vve have Then secondly to manifest his mind fulnesse of them and of all beleevers else when he should be in his glory he tels them that when he hath dispatched that busines for them and made Heaven ready for them and all the elect that are to come that then he meanes to come again to them So Chap. 14. ver 3. If I goe and prepare a place for you I will come again vvhich is a meere expression of love for he if he had pleased he might have ordered it to have sent for them to him but he means to come for them himselfe and this vvhen he is warm as vve speake and in the height and midst of his glory in Heaven yet he vvill for a time leave it to come again unto his Spouse And what is it for 1. To see her I will see you again and your heart shall rejoyce 2. To fetch her So Iohn 14. 3. I will come again and receive you to my selfe He condescends to the very laws of Bridegrooms for notwithstanding all his greatnesse no Lover shall put him down in any expression of true love It is the manner of Bridegrooms when they have made all ready in their Fathers house then to come themselves and fetch their Brides and not to send for them by others because it is a time of love Love descends better then ascends and so doth the love of Christ who indeed is Love it self therefore comes down to us himself I will come again and receive you unto my self sayes Christ that so where I am you may be also That last part of his speech gives the reason of it and withall bewrayes his entire affection It is as if he had said The truth is I cannot live without you I shall never be quiet till I have you where I am that so vve may never part againe that is the reason of it Heaven shall not hold me nor my Fathers company if I have not you with me my heart is so set upon you And if I have any glory you shall have part of it So ver 19. Because I live you shall live also It is a reason and it is halfe an oath besides As I live is Gods oath Because I live sayes Christ He pawnes his life upon it and desires to live upon no other tearmes He shall live to see his seed c. Esay 53. And yet further the more to expresse the workings and longings of his heart after them all that while he tels them it shall not be long neither ere he doth come againe to them So Iohn 16. 16.
hast set my heart upon them and hast loved them thy selfe as thou hast loved me and thou hast ordained them to be one in us even as we are one and therefore I cannot live long asunder from them I have thy company but I must have theirs too I will that they be where I am ver 24. If I have any glory they must have part of it So it follows in the fore-named verse That they may behold the glory which thou hast given me he speakes all this as if he had beene then in Heaven and in possession of all that glory and therefore it is an expression of his heart in Heaven which you have very good ground to build upon §. 2. Demonstrations from passages and expressions after his Resurrection THese Demonstrations have beene taken from his carriage and Sermon before his death even at his first breaking of his mind unto his Disciples concerning his departure from them Let us now take a view of our Saviour in his behaviour after his Resurrection whence a further Indicium of his heart how it would stand towards sinners when he should be in Heaven may be taken and his love demonstrated For his Resurrection was the first step unto his Glory and indeede an entrance into it when hee laid downe his bodie he laid downe all earthly weaknesses and passions of flesh and blood It was sown as ours is in weaknesse but with raising of it up again he took on him the dispositions and qualifications of an immortal and glorious body It was raised in power And The dayes of his flesh or frail estate as the Author to the Hebrews by way of distinction speaks were past and over at his Resurrection and the garment of his body was new dyed and endowed with new qualities and thereby it was made of a stuffe fit to beare and sustain Heavens Glory and therefore what now his heart upon his first rising shall appeare to be towards us will be a certain demonstration what it will continue to be in heaven And to illustrate this the more consider that if ever there were a tryall taken whether his love to sinners would continue or no it was then at his Resurrection for all his Disciples especially Peter had carryed themselves the most unworthily towards him in that interim that could be and this then when he was performing the greatest act of love towards them namely dying for them that ever was shewne by any And by the way so God often orders it that when hee is in hand with the greatest mercies for us and bringing about our greatest good then we are most of all sinning against him which he doth to magnifie his love the more You know how they all forsook him and in the midst of his Agonie in the Garden in which he desired their company meerly for a reliefe unto his sadded spirit they slept and lay like so many blocks utterly senslesse of his dolours which had they had any friendly sympathie of they could never have done Could you not watch with me one houre Then you know how foulely Peter denyed him with oathes and curses and after that when he was laid in the grave they are giving up all their faith in him We trusted it should have been he say two of them that should have redeemed Israel They question whether he was the Messiah or no Luke 24. 21. Now when Christ came first out of the other world from the dead cloathed with that heart and body which he was to weare in heaven what message sends he first to them we would all think that as they would not know him in his sufferings so he would now be as strange to them in his Glory or at least his first words shall be to rate them for their faithlesnesse and false-hood but here is no such matter for Iohn 20. 17. his first word concerning them is Goe tell my Brethren c. You reade elsewhere how that it is made a great point of love and condescending in Christ so to entitle them Heb. 2. 11. He is not ashamed to call them Brethren surely his brethren had beene ashamed of him Now for him to call them so when he was first entering into his glory argues the more love in him towards them He caries it as Ioseph did in the height of his advancement when hee first brake his minde to his brethren I am Joseph your brother sayes he Gen. 45. 4. So Christ sayes here Tell them you have seene Iesus their Brother I own them as brethen still This was his first compellation but what was the message that he would first have delivered unto them that I sayes he ascend to my Father and your Father A more friendly speech by far and arguing infinite more love then that of Iosephs did though that was full of bowels for Ioseph after he had told them he was their brother adds whom you sold into Egypt he minds them of their unkindnesse but not so Christ not a word of that hee minds them not of what they had done against him Poore sinners who are full of the thoughts of their own sinnes know not how they shall be able at the latter day to looke Christ in the face when they shall first meet with him But they may relieve their spirits against their care and feare by Christs carriage now towards his Disciples who had so sinned against him Be not afraid your sins will he remember no more Yea further you may observe that he minds them not so much of what he had been doing for them He sayes not Tell them I have been dying for them or That they little think what I have suffered for them not a word of that neither but still his heart and his care is upon doing more he looks not backward to what is past but forgets his sufferings as a woman her travaile for joy that a man-child is borne Having now dispatcht that great work on earth for them he hastens to heaven as fast as he can to doe another And though he knew he had businesse yet to doe upon earth that would hold him forty dayes longer yet to shew that his heart was longing and eagerly desirous to be at work for them in heaven hee speakes in the present tense and tels them I ascend and he expresseth his joy to be not onely that he goes to his Father but also that he goes to their Father to be an advocate with him for them of which I spake afore And is indeed Jesus our Brother alive and doth he call us Brethren and doth he talk thus lovingly of us whose heart would not this over come But this was but a message sent his Disciples before he met them let us next observe his carriage and speech at first meeting together When he came first amongst them this was his salutation Peace be to you ver 19. which he reiterates ver 21. and it is all one with that former speech of his used in that his
Sermon after Acts 2. 33. he then received it and visibly powred him out So Ephes 4. 8. it is said He ascended up on high and gave gifts unto men for the work of the Ministery ver 15 and for the joynting in of the Saints to the encrease of the body of Christ ver 16. that is for the converting of elect sinners and making them Saints And the gifts there mentioned some of them remain unto this day in Pastors and Teachers c. And this spirit is still in our preaching and in your hearts in hearing in praying c and perswades you of Christs love to this very day and is in all these the pledge of the continuance of Christs love still in Heaven unto sinners All our Sermons and your Prayers are evidences to you that Christs heart is still the same towards sinners that ever it was for the Spirit that assists in all these comes in his name and in his stead and works all by commission from him And doe none of you feele your hearts moved in the preaching of these things at this and other times and who is it that moves you it is the Spirit who speakes in Christs name from heaven even as himselfe is said to speake from heaven Heb. 12. 25. And when you pray it is the Spirit that endites your prayers and that makes intercession for you in your own hearts Rom. 8. 26. which Intercession of his is but the evidence and eccho of Christs Intercession in heaven The Spirit prayes in you because Christ prays for you he is an Intercessor on earth because Christ is an Intercessor in Heaven As he did take off Christs words and used the same that he before had uttered vvhen he spake in and to the Disciples the vvords of life so he takes off Christs prayers also when he prayes in us hee takes but the vvords as it were out of Christs mouth or heart rather and directs our hearts to offer them up to God He also follovvs us to the Sacrament and in that Glasse shews us Christs face smiling on us and through his face his heart and thus helping of us to a sight of him vve goe away rejoycing that we savv our Saviour that day Then secondly all those vvorks both of miracles and conversion of sinners in answer to the Apostles prayers are a demonstration of this What a handsell had Peters first Sermon after Christs Ascension when three thousand soules were converted by it The Apostles you know went on to preach forgivenesse through Christ and in his Name and to invite men to him and what signes and wonders did accompany them to confirme that their preaching and all were the fruits of Christs Intercession in heaven So that what he promised Iohn 14. 12. as an evidence of his minding them in heaven was abundantly fulfilled They upon their asking did greater works then he so Acts 4. 29 30. at the prayers of Peter And Heb. 2. 3 4. the Apostle makes an argument of it How shall we escape sayes he if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him God also bearing them witnesse both with signes and wonders and with divers miracles c. Yea let me adde this that take all the New Testament and all the Promises in it and expressions of Christs love it was written all since Christs being in heaven by his Spirit and that by commission from Christ and therefore all that you find therein you may build on as his very heart and therein see that what he once said on earth he repealeth not a word now he is in heaven his mind continues the same And the consideration hereof may adde a great confirmation to our faith herein Thirdly some of the Apostles spake with him since even many yeeres after his Ascension Thus Iohn and Paul of which the last was in heaven with him and they both doe give out the same thing of him Paul heard not one Sermon of Christs that we know of whilst on earth and received the Gospel from no man Apostle or other but by the immediate Revelation of Jesus Christ from heaven as he speaks Gal. 1. 11 12. But he was converted by Christ himselfe from heaven by immediate speech and conference of Christ himselfe with him and this long after his Ascension And in that one instance Christ abundantly shewed his heart and purpose to continue to all sorts of sinners to the end of the world Thus in two places that great Apostle telleth us the first is 1 Timoth. 1. 13. I was a persecuter a blasphemer sayes he but I obtained mercie and the grace of our Lord namely Jesus Christ was exceeding abundant and upon this he declares with open mouth as it were from Christs own selfe who spake to him from Heaven that this is the faithfullest saying that ever was uttered that Christ came into the World to save sinners whereof I am chiefe sayes he ver 15. And to testifie that this was the very scope of Christ in thus converting of Paul himselfe and Pauls scope also in that place to Timothy to shew so much appears by what follows v. 16. For this cause I obtained this mercie that in me first Iesus Christ might shew forth all long-suffering for a pattern to all them that should hereafter beleeve on him unto life everlasting It is expresse you see to assure all sinners unto the end of the world of Christ heart towards them this was his drift For this very cause sayes Paul The second place I alledge in proofe of this is the story of Pauls conversion where he diligently inserts the very words that Christ spake to him from heaven Acts 26. 16. which were these I have appeared unto thee for this purpose to make thee a Minister and a witnesse to send thee to the Gentiles to open their eyes and to turne them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sinnes and an inheritance among them that are sanctified by faith that is in me Brethren these are Christs words since he went to Heaven and he tels Paul hee appeared unto him to testifie thus much This for Pauls conference with him Then againe sixty yeares after his Ascension did the Apostle Iohn receive a Revelation from him even when all the Apostles were dead for after all their deaths was that book written and that Revelation is said to be in a more immediate manner the Revelation of Iesus Christ so Chap. 1. 1. then any other of the Apostles writings and you read that Christ made an Apparition of himselfe to him and said I am he that was dead and am alive and live for evermore Chap. 1. 18. Now let us but consider Christs last words in that his last book the last that Christ hath spoken since he went to Heaven or that hee is to utter till the day of Judgement
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 hold 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 Mercie Therefore let us come boldly to the throne of Grace that we may finde Grace and mercie to helpe in time of need So it follows in the next words Grace to help against the power of sinne and Mercie against the guilt and punishment of it both which are the greatest discouragers 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 vvith 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 onely 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 to 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 now 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 raise 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 command 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely 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 mercie 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 him 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 ver 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 vvhich Christ vvhen on earth expressed to be in his heart and vvhich 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
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 onely recorded that He descended on him but over and above it is added And abode upon him 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 Vpon 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 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 filled 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 now 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 mercie 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 mercie 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 mercie infinitely larger towards you then you can have unto your selves §. 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 onely 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 strength 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. She 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 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 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 father 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
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 a 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 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 onely 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 mercie 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 mercie 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 and 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 mercie 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 Onely 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 And he may as soone cease to be either as to be ready to shew mercy So that not onely 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 THE HEART OF Christ in Heaven Towards Sinners on Earth PART III. HEB. 4. 15. For we have not an High-Priest who cannot be touched with the feeling of our infirmities but was in all things tempted like as we are yet without sin §. I. Some generals to cleare how this is to be understood That CHRISTS Heart is touched with the feeling of our infirmities together with the way how our infirmities come to be feelingly let into his Heart HAving thus given such full and ample Demonstrations of the tendernes samenesse of Christs Heart unto us now he is in Heaven with that which it was whilst he was here on earth and those both extrinsecall in the first part and Intrinsecall in the second I now come to that last Head which I propounded in the opening of these words namely the way and manner of Christs being affected with pity unto us both how it is to be understood by us and also how such affections come to be let into his heart and therein to work these bowels of compassion unto us This in the beginning of the Second Part I propounded to be handled as being necessary both for the opening and clearing the words of the Text which mainly hold forth this as also for the clearing of the thing it selfe the point in hand For as I there shewed these words come in by way of pre-occupation or prevention of an objection a sif his state now in heaven were not capable of such affections as should tenderly move him to pity commiseration he being now glorified both in soule and body Which thought because it was apt to arise in all mens minds the Apostle therefore fore-stalls it both by affirming the contrary We have not an High-Priest that cannot be touched c. that is he both can be or is capable of it and
all I know thy workes thy labour and thy patience c. Rev. 22. He therewithall hath an act of memory and recalls how himself was once affected and how distressed whilst on earth under the same or the like miseries For the memory of things here below remaines still with him as with all spirits in either of those two other worlds heaven or hell Son remember thou in thy life time receivedst thy good things and Lazarus evill c. sayes Abraham to the soule of Dives in hell Luke 16. 25. Remember me when thou commest into thy Kingdome said the good theefe to Christ And Revel 1. I am hee sayes Christ that was dead and am alive Hee remembers his death still and the sufferings of it and as he remembers it to put his Father in mind thereof so he remembers it also to affect his owne heart with what we feele And his memory presenting the impression of the like now afresh unto him how it was once with him hence he comes feelingly and experimentally to know how it is now with us and so affects himselfe therewith as Dido in Virgil Haud ignara mali miseris succurrere disco Having experience of the like miseries though a Queene now I know how to succour those that are therein As God said to the Israelites when they should be possessed of Canaan their own land Exo. 23. 9. Ye know the hearts of strangers seeing ye were strangers c. and therefore doth command them to pitty strangers and to use them well upon that motive So may it be said of CHRIST that he doth know the hearts of his children in misery seeing himselfe was once under the like Or as the Apostle exhorts the Hebrews Heb. 13. 3. Remember them that are in bonds as bound with them and them that suffer adversity as being your selves in the body and so ere you die may come to suffer the like So Christ the Head of the body which is the fountaine of all sense and feeling in the body doth remember them that are bound and in adversity having himselfe beene once in the body and so he experimentally compassionates them And this is a further thing then the former We have gained this further That Christ hath not onely such affections as are reall and proper to an humane nature but such affections as are stirred up in him from experience of the like by himselfe once tasted in a fraile nature like unto ours And thus much for the way of letting in all our miseries into Christs heart now so as to strike and affect it with them §. II. A more particular disquisition What manner of affection this is The Seat thereof whether in his spirit or soule onely or the whole humane nature Some Cautions added BUt concerning this Affection it selfe of pity and compassion fellow-feeling and sympathie or suffering with as the Text calls it which is the product result or thing produced in his heart by these there still remaines another thing more particularly to be inquired into namely What manner of affection this is For that such an affection is stirred up in him besides and beyond a bare act of knowledge or remembrance how once it was with himselfe is evident by what we find in the Text. The Apostle sayes not onely that he remembers how himselfe was tempted with the like infirmities that we are though that be necessarily supposed but that he is struck and toucht with the feeling of our infirmities to the producing of which this act of remembrance doth but subserve And he tels us Christ is able and his heart is capable of thus being toucht And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a deep word signifying to suffer with us untill we are relieved And this affection thus stirred up is it which moveth him so cordially to helpe us Now concerning this affection as here thus expressed how far it extends and how deep it may reach I think no man in this life can fathome If Cor Regis the heart of a King be inscrutable as Solomon speaks the heart of the King of Kings now in glory is much more I will not take upon me to intrude into things which I have not seen but shall endeavour to speak safely and therefore warily so far as the light of Scripture and right reason shall warrant my way I shall set it forth three wayes 1. Negatively 2. Positively 3. Privatively 1. Negatively It is certaine that this affection of sympathie or fellow-feeling in Christ is not in all things such a kind of affection as was in him in the dayes of his flesh Which is cleare by what the Apostle speaks of him and of his affections then Heb. 5. 7. Who in the dayes of his flesh when he had offered up prayers and supplications with strong cryings and teares was heard in that which he feared Where we see his converse and state of life here below to be called by way of difference and distinction from what it is now in heaven The dayes of his flesh By flesh meaning not the substance of the humane nature for he retaines that still but the fraile quality of subjection to mortality or passibility So Flesh is usually taken as when all flesh is said to be grasse It is spoken of mans nature in respect to its being subject to a fading wearing and decay by outward casualties or inward passions So in this Epistle Chap. 2. 14. For as much as the children we his brethren did partake of flesh and bloud that is the frailties of mans nature he himselfe also took part of the same And accordingly the Apostle instanceth in the following words of that 14. verse as in death which in the dayes of his flesh Christ was subject to so also in such fraile passions and affections as did work a suffering in him and a wearing and wasting of his spirits such as passionate sorrow joyned with strong cryes and teares both which he mentioneth and also feare in those words He was heard in that which he feared Now these dayes of his flesh being over and past for this was onely as sayes the Apostle in the dayes of his flesh hence therefore all such concomitant passionate overflowings of sorrow feare c. are ceased therewith and he is now no way capable of them or subjected to them Yet 2. Positively why may it not be affirmed that for substance the same kinde of affection of pittie and compassion that wrought in his whole man both body and soule when he was here workes still in him now he is in heaven If this Position be allayed with those due cautions and considerations which presently I shall annexe For if for substance the same flesh and blood and animall spirits remaine and have their use for though Christ in Luke 24. 29. mentioned only his having flesh and bones after his resurrection unto Thomas and the other Disciples because these two alone were to be the object of his Touch and Feeling yet Blood
and so is able experimentally to pittie a heart wounded with it and struggling under such temptations He knowes full well the heart of one in his owne sense forsaken by God seeing himselfe felt it when he cryed out My God my God why hast thou forsaken me Vses of all 1. Use 1 THus that which hath beene said may afford us the strongest consolations and encouragements against our sinnes of any other consideration whatsoever and may give us the greatest assurance of their being removed off from us that may be for First Christ himselfe suffers as it were at least is affected under them as his enemies which therefore he will be sure to remove for his owne quiet sake His heart would not be quiet but that he knowes they shall be removed As God sayes in the Prophet so may Christ say much more My Bowels are troubled for him I remember him still Jeremiah 31. 20. Secondly there is comfort concerning such infirmities in that your very sinnes move him to pittie more then to anger This text is plaine for it for he suffers with us under our infirmities and by infirmities are meant sinnes as well as other miseries as was proved whilst therefore you looke on them as infirmities as God here lookes upon them and speakes of them in his owne and as your disease and complaine to Christ of them and doe cry out O miserable man that I am who shall deliver me so long feare not Christ he takes part with you and is so farre from being provoked against you as all his anger is turned upon your sinne to ruine it yea his pity is increased the more towards you even as the heart of a father is to a child that hath some loathsome disease or as one is to a member of his body that hath the leprosie hee hates not the member for it is his flesh but the disease and that provokes him to pittie the part affected the more What shall not make for us when our sinnes that are both against Christ and us shall be turned as motives to him to pitie us the more The object of pitty is one in miserie whom we love and the greater the misery is the more is the pity when the party is beloved Now of all miseries sinne is the greatest and whilst your selves look at it as such Christ will looke upon it as such only also in you And he loving your persons and hating only the sinne his hatred shall all fall and that only upon the sinne to free you of it by its ruine and destruction but his bowels shall be the more drawne out to you and this as much when you lie under sin as under any other affliction Therefore feare not What shall separate us from Christs love What ever tryall Use 2 or temptation or miserie we are under we may comfort ourselves with this that Christ was once under the same or some one like unto it which may comfort us in these three differing respects that follow by considering First that we are thereby but conformed to his example for he was tempted in all and this may bee no small comfort to us Secondly we may look to that particular instance of Christs being under the like as a meriting cause to procure and purchase succour for us under the same now and so in that respect may yet further comfort our selves And Thirdly his having once borne the like may relieve us in this that therefore he experimentally knowes the misery and distresse of such a condition and so is yet further moved quickned thereby to help us As the Doctrine delivered is a comfort Use 3 so the greatest motive against sinne and perswasive unto obedience to consider that Christs heart if it be not afflicted with and how far it may suffer with us we know not yet for certaine hath lesse joy in us as we are more or lesse sinfull or obedient You know not by sinning what blowes you give the heart of Christ If no more but that his joy is the lesse in you it should move you as it useth to doe those that are ingenuous And take this as one incentive to obedience that if he retaine the same heart and mind for mercy towards you which he had here on earth Then to answer his love endeavour you to have the same heart towards him onearth which you hope to have in heaven and as you daily pray Thy will be done on earth as it is in heaven In all miseries and distresses you may be sure to know where to have a friend to help and pity you Use 4 even in heaven CHRIST one whose nature office interest relation all doe engage him to your succour you will finde men even friends to be oftentimes unto you unreasonable and their bowels in many cases shut up towards you Well say to them all If you will not pittie me Choose I know one that will one in heaven whose heart is touched with the feeling of all my infirmities and I will goe and bemoane my selfe to him Come boldly sayes the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even with open mouth to lay open your complaints and you shall finde grace and mercy to helpe in time of need Men love to see themselves pityed by friends though they cannot helpe them Christ can and will doe both FINIS