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
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
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
Christ but then his life and Intercession or living to intercede is said to keep God and us friends that we may never fall out more What Christ did on earth doth more especially procure reconciliation for sinnes which we doe in the state of nature so as notwithstanding them God resolves to turne us from that state Intercession principally intended for sins after conversion and draw us to Christ But sins which we commit after conversion though pardoned also by his death yet the pardon of them is more especially attributed to his life and intercession as a daily preservative a continuall plaister as some call it to heale such sinnes So that it would seeme that God out of his eternall love doth bring us to Christ and draws us to him through the beholding the reconciliation wrought by his death and so gives us at first conversion unto Christ and we being brought to him he sprinkles us with his bloud and then God sayes to him Now doe you look to them that they and I fall out no more And to that end Christ takes our cause in hand by that eternall Priesthood of his and from that time begins more especially to intercede for us And thus sinnes after the state of grace may be said more eminently to be taken away by that part of his Priesthood which he now in heaven performes That place also 1 Ioh. 2. 1 2. seems to make this the great end of Intercession If any man sinne that is if any of the company of Beleevers to whom alone he wrote we have an Advocate wich the Father so as Intercession principally serves for sins to come or committed after grace received Thus also in his prayer Ioh. 17. which was left as a patterne of his Intercession in heaven he prayes for his Elect as Beleevers I pray for them that shall beleeve through their word Not but that sinnes after conversion are taken away by his death In what sense his Death doth more eminently prevaile for the pardon of sins afore conversion and his Intercession for sins after and sinnes before it by his Intercession also for Christ interceded for those who crucified him and by vertue of that Intercession those three thousand were converted as was observed But the meaning only is that yet more eminently the work of reconciliation for sins before conversion is attributed to his death for sins after conversion to his Intercession Even as the Persons of the Trinity though they have all a like hand in all the works of our salvation yet we see that one part is attributed more to one Person and another to another A third sort of reasons why God ordained this work of Intercession to accomplish our salvation by 3. Sort of Reasons from Christ doe respect Christ himselfe whose honour and glory and the perpetuation of it in our hearts God had as well in his eye in the ordering all the workings of our salvation as much as his owne That all might honour the Sonne as well as the Father as Christ himselfe speaks Now therefore for the maintaining and upholding his glory and the commings in thereof did God ordaine after all that he had done for us here below this work of Intercession in heaven to be added to all the rest for the perfecting of our salvation As First 1. That none of Christs offices should lye vacant it became him and was for his honour that none of his offices should be vacant or lye idle and he want employment in them All offices have work to accompanie them and all work hath honour as its reward to arise out of it And therefore when he had done all that was to be done on earth as appertaining unto the merit of our salvation he appoints this full and perpetuall work in heaven for the applying and possessing us of salvation and that as a Priest by praying and interceding in the merit of that one oblation of himselfe God would have Christ never to be out of office nor out of work And this very reason is more then intimated Heb. 7. 24 25. This man because he continueth ever hath an unchangeable Priest-hood or as ver 21. expounds it for ever And the work of his Priesthood is interpreted ver 25. to be ever to make intercession The meaning is that God would not have him continue to be a Priest in title onely or in respect onely of a service past and so to have onely the honour of Priesthood perpetuated to him out of the remembrance of what he once had done as great Generals have even in time of peace the glory of some great battail fought continued to them in their titles or rewards for ever But God would have him have as the renowne of the old so a perpetuall spring of honour by new work and employment in that office which he is continually a doing so to preserve the verdure of his glory ever fresh and greene and therefore ordained a continuall work for him And the summe of the Apostles reasoning is this That seeing himselfe was to be for ever so should his work and Priesthood be that so his honour might be for ever So ver 28. concludes it Consecrated or perfected for evermore Secondly 2. That Christ might have a continual hand in each and every work of our salvation to the last for the same reason also it became him that the whole worke of our salvation first and last and every part of it every step and degree of accomplishment of it should be so ordered as he should continue still to have as great and continuall a hand in every part even to the laying of the top stone thereof as he had in laying the first foundation and corner stone thereof And this you have expressed Heb. 12. 2. Looking to Iesus the beginner and perfecter of our faith Two things had been said of him as two causes of two effects and we must looke to him in both 1. He is to be looked at as Dying enduring the Crosse as there he is set forth 2. As sitting at Gods right hand and interceding as that whole Epistle had represented him We are to look at these two as causes of a double effect to looke at his dying as that which is the beginning of our faith so according to the Greeke and the margent of our translation and at his sitting at Gods right hand as an intercessor for the finishing of our faith thereby and so of our finall salvation For as Christs worke began in his life and death which is put for all his obedience here below so our first believing as was said begins by vertue of his death at first and as his worke ends in his intercession and sitting at God his right hand so answerably is our faith and salvation perfected by it that thus he might be left out in nothing but be the Alpha and Omega the Beginning and the Ending to whom be glory for ever So that wee
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
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
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
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
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
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
Formalists among the Jews had who without the Messiah closed with Promises and rested in Types to cleanse them without looking unto Christ the end of them and as propounded to their faith in them This is to goe to God without a Mediator and to make the Promises of the Gospel to be as the Promises of the Law Nehushtan as Hezekiah said of the Brasen Serpent a piece of brasse vaine and ineffectuall like the waters of Bethesda they heale not they cleanse not till this Angel of the Covenant come downe to your faith in them Therefore at a Sacrament or when you meet with any Promise get Christ first downe by faith and then let your faith propound what it would have and you may have what you will of him There are three sorts of Promises Three sorts of Promise and how Christs Person is the object of faith in applying them all and in the applying of all these it is Christ that your faith is to meet with 1. There are absolute promises made to no Conditions as when Christ is said to come to save sinners c. Now in these it is plaine that Christ is the naked object of them so that if you apply not him you apply nothing for the onely thing held forth in them is Christ 2. There are Inviting Promises as that before mentioned Come to me you that are weary The promise is not to wearinesse but to comming to Christ they are bidden Come to him if they will have rest 3. There are Assuring Promises as those made to such and such qualifications of sanctification c. But still what is it that is promised in them which the heart should onely eye It is Christ in whom the soule rests and hath comfort in and not in its grace so that the sight of a mans grace is but a back-doore to let faith in at to converse with Christ whom the soule loves Even as at the Sacrament the elements of Bread and Wine are but outward signes to bring Christ and the heart together and then faith lets the outward elements goe and closeth and treats immediately with Christ unto whom these let the soule in So Grace is a signe inward and whilst men make use of it onely as of a bare signe to let them in unto Christ and their rejoycing is not in it but in Christ their confidence being pitcht upon him and not upon their grace whilst men take this course there is and will be no danger at all in making such use of signes and I see not but that God might as well appoint his owne work of the new creation within to be as a signe and help to communion with Christ by faith as he did those outward elements the works of his first creation especially seeing in nature the effect is a sign of the cause Neither is it more derogatory to free grace or to Christs honour for God to make such effects signes of our union with him then it was to make outward signs of his presence SECT II. CHRIST the object and support of faith for Justification in his death ROM 8. 34. Who shall condemne Christ hath dyed CHAP. I. How not Christs Person simply but Christ as dying is the object of Faith as justifying TO come now to all those foure particulars of or about Christ as the object of faith here mentioned and to shew both how Christ in each is the object of faith as justifying and what support or encouragement the faith of a Beleever may fetch from each of them in point of Justification which is the Argument of the maine Body of this Discourse First Christ as dying is the object of justifying faith Who shall condemne Christ hath dyed For the explanation of which Explained 1. By two Directions I will 1. Give a direction or two 2. Shew how an encouragement or matter of triumph may from hence be fetcht 1. 1. Direction The first Direction is this That in seeking forgivenesse or justification in the Promises as Christ is to be principally in the eye of your faith so it must be Christ as crucified Christ as dying as here he is made It was the Serpent as lift up and so looked at that healed them Now this direction I give to prevent a mistake which soules that are about to beleeve doe often run into For when they heare that the person of Christ is the maine object of faith they thus conceive of it that when one comes first to beleeve he should looke onely upon the personall excellencies of Grace and Glory which are in Jesus Christ which follow upon the Hypostaticall Union and so have his heart allured in unto Christ by them onely and close with him under those apprehensions alone But although it be true that there is that radicall disposition in the faith of every Beleever which if it were drawne forth to view Christ in his meere personall excellencies abstractively considered would close with Christ for them alone as seeing such a beauty and suitablenesse in them yet the first view which an humbled soule alwayes doth and is to take of him is of his being a Saviour made sinne and a curse and obeying to the death for sinners He takes up Christ in his first sight of him under the likenes of sinfull flesh for so the Gospel first represents him though it holds forth his personall excellencies also and in that representation it is that he is made a fit object for a sinners faith to trust rest upon for salvation which in part distinguisheth a sinners faith whilst here on earth towards Christ from that vision or sight which Angels and the souls of men have in heaven of him Faith here views him not onely as glorious at Gods right hand though so also but as crucified as made sin and a curse and so rests upon him for pardon but in heaven we shall see him as he is and be made like unto him Take Christ in his personall excellencies simply considered and so with them propounded as an Head to us he might have been a fit object for Angels and men even without sin to have closed withall and what an additon to their happinesse would they have thought it to have him for their husband but yet so considered he should have been and rather is the object of love then of faith or affiance It is therefore Christ that is thus excellent in his person yet farther considered as clothed with his garments of bloud and the qualifications of a Mediator and Reconciler it is this that makes him so desirable by sinners and a fit object for their faith which looks out for justification to prey and seize upon though they take in the consideration of all his other excellencies to allure their hearts to him and confirme their choice of him Yea I say farther that consider faith as justifying that is in that act of it which justifies a sinner and so Christ taken onely or mainly in his
direct opposition to his having born our sins and appearing then with all our sins laid to his charge He appeared charged with them then but now he shall appeare as apparently and as manifestly to be without those sins for of our sins it must needs be meant and so to be discharged of them as fully as ever he appeared charged with them For it is said He shall appeare without sin and therefore to the judgements of all it shall be made manifest that that God that once charged him with them hath now fully discharged him of them The Apostle speaks of it as of a great alteration made in this respect betweene Christ as he was whilst on earth and Christ as he is to appeare the second time and is now in heaven And this alteration or discharge must necessarily be made by God for he is the Creditour vvho followed the Suit and therefore he alone can give the Acquitance Now secondly 2. There must be some season of time when this discharge from our sins was first made unto Christ from hence it will follow that there must be some time when this alteration was first made and discharge given when Christ from being sin as he was made should become without sinne through Gods acquiting of him and this say I was at his Resurrection It is not deferred as then to be first done when he is to appeare the second time though then it appeares indeed but it is really done before for hee comes then to judge others for sinne Now in reason when should this Acquitance or Justification from our sins be first given to Christ and legally pronounced on him but when he had paid the last farthing of the debt and made his satisfaction compleat which was then done when he began to rise for his lying in the grave was a part of his Humiliation and so of his Satisfaction as generally Orthodoxe Divines hold Now therefore when he began to rise then ended his Humiliation and that was the first moment of his Exaltation His Acquitance therefore bears Date from thence even from that very houre Hence thirdly 3. That this must needs be and was first made to him at his Resurrection we read as that Christ was condemned so that he was justified Thus 1 Tim. 3. 16. God is said to be manifest in the flesh and then that this God-man was justified in the spirit That is whereas God was manifest or appeared in flesh to condemne sinne in the flesh as Rom. 8. that same God-man was also justified in the spirit from all those sins and so received up to glory as it follows there And not to goe far the very words of this my Text It is God that justifies are taken out of Esay 50. 8 9. and as there they are first spoken by Christ of himselfe then when he gave his back to the smiters in his death as in the verses before and vvas put to death as a condemned man he comforts himselfe vvith this He is neere that justifies me who shall condemne And when was that done or to be done but at his Resurrection So the phrase in Timothy imports if you compare it with another in Peter 1 Pet. 3. 18. Being put to death in the flesh and quickned in or by the spirit Paul he sayes Iustified in the spirit Peter he sayes Quickned in the spirit both meane one and the same thing By Spirit is meant the power of his God-head and Divine nature whereby he was at once both raised from the grave and from under the guilt of sin together He was at once both quickned or raised and justified also And that by Spirit they mean his Divine nature the opposition in both places evidently implyes for it is opposed to his Flesh or humane nature Now because he was quickned or raised by the power of the God-head and at that raising him he was justifyed also by God and declared justifyed by that Resurrection as he had been declared condemned by his death Hence to be justified is put for his Resurrection for that was his justification or declaration to all the world that he was justified from all the sins laid to his charge And that other place I cited out of Isaiah hath the same meaning also for Christ there comforts himselfe against the Jews condemning him and putting him to death with the hopes of Gods justifying of him when he should have gone through that work And Christs meaning there is this God will raise me up and acquit me though you condemne and kill me In the other Prophets you shall find Christ still comforting himself against his condemnation at his death with the thoughts of his Resurrection which he fore-saw as shortly to follow after it as here in Esay he comforts himselfe with these hopes of his being justified after their condemnation of him For instance Psa 16. 9. My flesh shall rest in hope thou wilt not leave my soule in hell nor suffer thy holy One to see corruption Which words you know Peter in the Acts doth twice interpret of Christs Resurrection In like manner here in Esay against his death and condemnation he comforts himself with the hopes of Gods justification of him at his Resurrection He is neere who justifies me and he shall help me who shall condemne And further His Resurrection therefore called his first begetting to confirm strengthen this notion because his Resurrection was the first moment of this his justification from our sins therefore it is that God cals it his first begetting of Christ This day have I begotten thee speaking manifestly of his Resurrection Acts 13. 35. And the reason of his so calling it is because all the while before he was covered with sin and the likenesse of sinfull flesh But now having flung it off he appears like Gods Son indeed as if newly begotten And thus also there commeth to be the fuller conformity betweene Christ justification ours For as our justification is at our first being born again And therein a conformity between our Regeneration and his Resurrection so was Christ also at this his first glorious begetting He was under an Attainder before here was the Act of Restitution first passed And as at our Conversion which is to us a Resurrection wee passe from death to life that is from an estate of death and condemnation unto justification of life so did Christ also at his Resurrection which to him was are begetting passe from an estate of death and guilt laid on him to an estate of Life Glory and justification from guilt and so shall appear as the word is Heb. 9. ult as he doth now in heaven without sin for he became to be without sin frō that very moment Thus I have shewn how Christ was justified at his Resurrection Now then in the 2. §. 2. place 2. That Beleevers were all justified in Christ his justification as a Common person representing them I am to
tied his feete to his Chariot wheels and dragged him dead round about the walls of Troy Now thus did Christ then deale with our sinnes and all other enemies The Second act is casting abroad of gifts He gave gifts to men It was the custome at their triumphs to cast new Coines missilia abroad among the multitude so doth Christ throw the greatest gifts for the good of men that ever were given Therefore who shall condemne sins and devills are not only dead but triumphed over Compare with this that other place Colos 2. 15. Having spoiled Principalities and powers he made a shew of them openly triumphing over them in himself So I reade it and the Greeke beares it and so it is in the margent varied it is a manifest allusion unto the manner of Triumphs after victories among the Romans even unto two of the most notable parts thereof the first of spoiling the enemie upon the place ere they stirred out of the field and this was done by Christ on the Crosse Having spoiled them first as ver 14. hath it He speakes it of the devills our enemies and accusers they had all Gods threatnings in his Law and the Ceermoniall Law the Bond for our debt unto the Morall Law to shew for it in these lay the power of the Devill over us that he could boldly come to God and accuse us and sue our bond And therefore Heb. 2. 14. he is said to have the power of Death Now Christ first tooke away all his power and spoiled him of all his ensignes weapons and colours which he did on the place where the battail was fought namely on the Crosse and nailed our bond thereto and having paid the debt left the bond canceld ere he stirred off the Crosse But then having thus spoiled these enemies on the Crosse hee further makes a publique triumphall shew of them in his own person which is a second Act as the manner of the Roman Emperors was in their great triumphs to ride through the City in the greatest state and have all the spoiles carried before them and the Kings and Nobles whom they had taken they tyed to their Chariots and led them as Captives And this did Christ at his ascension for of his triumphing at his Ascension I take this Triumph in this Epistle to the Colos to be understood and so to be interpreted by that forecited 4. of the Ephesians He plainly manifesting by this publique open shew of them at his Ascension that he had spoiled and fully subdued them on the Crosse That which hath diverted Interpreters from thinking this of 2. Col. to have been the triumph of his Ascension hath been this That the triumph is said to have been made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they interpret in it as if it referred to the Crosse mentioned ver 14. as the place of it when as it may as well be translated in himselfe i. e. in his own power and strength noting how he alone did this which other Conquerours doe not they conquer not in themselves and by themselves which Christ did And yet it was the Law that if the Roman Emperours or Generals themselves took any thing in War they had a peculiar honour to dedicate it in triumph more peculiarly Now Christ conquered in himselfe and therefore triumphed in himselfe and himselfe alone And thus it became our Redeemer like another Sampson not onely to break Sins bars and fling off Hell-gates and come out of that Prison he was in but as in signe of a Trophie to take them on his back and carry them up the hill as Sampson the Type of him did the gates of the City to an high hill himselfe triumphantly carrying them on his own shoulders Now did Christ then who was your Surety thus triumph then let your faith triumph likewise for this was not onely done by your Surety but in your stead seeing this for us here is to be put to each thing mentioned The Apostle cals for this at our hands here We are more then Conquerors sayes he ver 37. Then A third support to faith from Gods first entertainment of Christ when he came first to Heaven thirdly see him entring into Heaven when he comes first to Court after this great undertaking how doth God looke on him is God satisfied with what he hath done As you know when a Generall comes home there useth to be great observing how the King takes his service as performed according to commission Christ as a Surety undertook for sinners fully to conquer all our enemies and God bade him look that he did it perfectly or never see his face more Heb. 5. He was to be perfect through sufferings and those sufferings to be such as to perfect us also Heb. That this is a further evidence that God is satisfied for sin 10. Now behold your Surety is like a Conqueror entred Heaven let that convince you that he hath satisfied the debt and performed his commission to a tittle God would never have suffered him to come thither else but as soon as ever his head had peept into Heaven have sent him downe again to performe the rest But God lets him enter in and he comes boldly and confidently and God lets him stay there therefore be convinced that he hath given God full satisfaction Christ himself useth this argument as the strongest that could be brought to convince the World that his righteousnesse which he had in his Doctrine taught them was the righteousnesse which men were only to be saved by the true Righteousnesse of God indeede Iohn 16. 9 10. He shall convince the world of righteousnesse that is worke faith in the hearts of men to believe and lay hold on my righteousnesse as the true righteousnesse that God hath ordained and this because sayes he I go to my Father and you shall see me no more That is by this argument and evidence it is and shall be evinced that I who undertooke to satisfie for sin and to procure a perfect righteousnesse have perfectly performed it and that it is a righteousnesse which Gods justice doth accept of to save sinners by In that I after my death and finishing this worke will ascend up to my Father into Heaven and keepe my standing there and you shall see me no more Whereas if I had not fulfilled all righteousnesse and perfectly satisfied God you may be sure there would be no going into Heaven for mee nor remaining there God would send me down again to doe the rest and you should certainly see mee with shame sent back again but I goe to Heaven and you shall see me no more CHAP. III. Shewing what evidence also Christs sitting at Gods right hand having beene our Surety affords to our faith for justification NOw then in the next place for his being or sitting at Gods right hand which is the second particular to be spoken of As soone as Christ was carried into Heaven look as all the Angels fell downe and
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
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
they would plead possession before him having been Priests before him And then he further backs his reason by this that those Priests served as it follows ver 5. unto the example and shadow of heavenly things And therefore it is onely a reall Priest-hood in Heaven which must put them out of place and till such a Priesthood comes they must serve still for the truth which these served to shadow out is not till then fulfilled This you have also Ch. 9. 8. The first Tabernacle was to stand untill a Priest went into Heaven and did act that office there so that if Christ will be a Priest alone he must become a Priest interceding in heavē or else High-priests must come up again and share that office with him and so hee should as good as fall from his office and lose all that he had done Yea thirdly this part of his Priesthood is of the two the more eminent yea the top the height of his Priesthood And this is held forth to us in the Types of both those two orders of Priesthood that were before him and figures of him both that of Aaron and Melchisedec 1 This was typified out in that Leviticall Priesthood of Aaron and his fellows The highest service of that office was the going into the Holy of Holies and making an atonement there yea this was the height of the High priests honour that he did this alone and did constitute the difference between him as he was High priest and other Priests For they killed and offered the sacrifices without as well as he every ordinary Priest did that But none but the High Priest was to approach the Holy of holies with bloud and this but once a yeere Thus Heb. 9. 6 7. The Priests namely those inferiour Priests went alwayes that is daily morning and evening into the first Tabernacle or Court of Priests which was without the Holy of holies accomplishing the service of God namely that offering of the daily sacrifice But into the second namely the Holy of holies went the High-priests alone every yeere So then this was that high and transcendent prerogative of that High-Priest then and which indeed made him High-priest and answerably the highth of our High-priests office although he alone also could offer a satisfactory sacrifice as the Apostle shews Heb. 9. and 10. yet comparatively lay in this that he entred into the heavens by his bloud and is set downe on the Majesty on high and in the vertue of his sacrifice there doth intercede I know but one place that calleth him the Great High-priest higher before then Aaron and that is Heb. 4. 14 16. And then it is in this respect that he is passed into the Heavens as it follows there 2. The excellency of this part of his Priesthood was likewise typified out by Melchisedechs Priest-hood which the Apostle argueth to have been much more excellent then that of Aarons in as much as Levi Aarons Father payed Tythes to this Melchisedech in Abrahams loyns Now Melchisedech was his type not so much in respect of his oblation or offering of Sacrifice that work which Christ performed on earth but in respect of that work which he for ever performs in Heaven therefore that same clause for ever still comes in in the quotation and mention of Melchisedechs priesthood in that Epistle because in respect of that his continuall intercession in Heaven Melchisedech was properly Christs type And accordingly you may observe Psal 110. when is it that that speech comes in Thou art a Priest for ever after the order of Melchisedech but then when God had him sitting at his right hand ver 1. So that as the transcendent excellencie of Christs Priesthood was typified out by Melchisedechs rather then Aarons as being the better priesthood of the two so this the most excellent part thereof was typified out thereby namely that which Christ for ever acteth in heaven And 3. This the chief argument of the Epistle to the Heb. To confirm this you shall find this to be made the top notion of this Epistle to the Heb. and the scope of it chiefly to discourse of Christs eternall Priesthood in heaven to shew how therein Melchisedech was a type of him This is not onely expressed both in Heb. 7. 21. and 25. where this same for ever is applyed to his Intercession ver 25. but more expresly in Chap. 8. 1. where the Apostle puts the emphasis upon this part of his Priesthood saying That of the things which we have spoken or which are to be spoken for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will beare either this is sayes he the summe or argument of all the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies as well The head the chiefe the top of all and above all as it doth the sum of all And what is it that he thus professeth to be both the maine subject and argument of this Epistle and the top and eminent thing in Christ he intends to discourse of It follows That We have such an High-Priest as is set down at the right hand of the throne of the Majesty in the heavens And of the Priestly office he alone discourseth both before and after and in the following verses calleth his Ministerie or office in respect to this A more excellent Ministerie ver 6. he being such a Priest as was higher then the heavens as he had set him out in the latter part of the former Chap. And therefore you may observe how in his Preface to this Epistle to the Heb. in the first Chap. ver 3. he holds up this to our eye as the argument of the whole saying When he had by himself purged our sins he sat down on the right hand of the Majesty on high Yea His oblation else would have beene ineffectuall to conclude this All his Priesthood would have been ineffectuall if he had not acted the part of a Priest in heaven by Intercession there for by his death he did but begin the execution of his office in heaven he ends it and if he had not fulfilled his office in both the worke of our salvation had not beene fully perfected it was therefore as necessary as oblation it self Not but that his Death was a perfect oblation it was perfect for an oblation to which as such nothing can be added There needed no more nor anyother price to be paid for us by that one offering he perfects us for ever as Heb. 10. 14. and became himselfe perfect thereby Heb. 5. 9. And in the 9. Chapter ver 12. By his own bloud he entred into the Holy place having obtained eternall redemption for us Mark how before he entred by his bloud into heaven he had fully obtained a redemption and that eternall that is for ever sufficient which done he became through his Intercession in heaven an applying cause of eternall salvation a Heb. 5. 10 11. hath it So that as in his death he paid the full summe
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
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
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
Christs blood cries us up into Heaven like to that voice Revel 11. 12. Come up hither So Iohn 17. 24. Where I am let them be for whom this blood was shed But though this speaking An explication in what sense Christs blood is said to cry this voice and intercession be attributed to his blood yet it is but in a Metaphoricall and improper though reall sense as also that this blood is in Heaven is spoken though in a reall yet not a proper sense Some Divines of all sides both Popish and Protestant would make the whole work of Intercession to be onely Metaphoricall It is true indeede the voice and intercession of his blood apart considered is but Metaphoricall I grant and yet reall such a voice as those groanes are that are attributed to the whole creation Rom. 8. 22. But Intercession as an act of Christ himselfe joyned with this voice of his blood is most properly and truly such Therefore in the second place 2. Consideration Christ himselfe living joyning with the cry of his bloud how prevalent it must needs be adde to this Christs own intercession also which was the second thing propounded That Christ by his own Prayers seconds this cry of his blood that not only the blood of Christ doth cry but that Christ himselfe being alive doth joyne with it how forcible and prevalent must all this be supposed to be The blood of a man slain doth cry though the man remain dead even as of Abel it is said though to another purpose that being dead he yet speaketh Heb. 11. but Christ liveth and appeareth Vivit in coelum coelorum venit He follows the suit pursues the Hue and cry of his blood himselfe His being alive puts a life into his death It is not in this as it was in that other the first Adams sinne and disobedience Adam although he himselfe had beene annihilated when he dyed yet he having set the stock of our nature a going in propagation of Children his sin would have defiled and condemned them to the end of the world and the force of it to condemne is neither furthered nor lessened by his subsisting being or his not being it receives no assistance from his personall life one way or other And the reason is because his sinne condemnes us in a na turall and necessary way But the death of Christ and his blood shed these saving us in a way of grace and favour unto Christ himselfe and for his sake that very being alive of Christ that shed this blood adds an infinite acceptation to it with God and moves him the more to hear the cry of it and to regard it In a matter of favour to be done for the sake of another man or in a suit or matter of justice that concerns another who is interested in it that mans being in vivis his being alive puts a life into the cause If David would have respect to Ionathan when dead in his children he would much more if himselfe had been alive God made a Covenant with Abraham Isaac and Iacob to remember their Seed after them And why They are alive and were to live for ever and though dead shall rise againe So Christ reasoneth from it Mat. 22. 32. I am the God of Abraham Isaac and Jacob God is the God of the living sayes he and not of the dead and so though Abraham be ignorant of his children as the prophet speakes and should not intercede for them yet because Abrahams soul lives and is not extinct as the Sadduces thought but shall live again at the Resurrection therefore God remembers and respects his covenant with them for he is a God of the living and so his Covenant holds with them whilst they live The old covenant of the first Testament ran in the names of Abraham Isaac and Iacob The God of Abraham Isaac and Iacob but this new covenant runs in the name of Christ The God and Father of our Lord Iesus Christ so Eph. 1. 3. and so he becomes our God and our Father in him And God being thus our Father because Christs Father and Christ in whose name the Covenant runs being alive and God by Covenant the God of a living not of a dead Christ This therefore works effectually with him to respect his blood and hear the cry of it and this though Christ were absent much more then when he is present also and on purpose appeareth in the presence of God for us as it is Heb. 9. 24. He is alive and so able to follow his owne suit and will be sure to see to it and to second the cry of his blood if it should not be heard To illustrate this by the helpe of the former comparison begun If as Abels blood cries so also it proves that Abels soul lives to cry that both his cause cries and himselfe lives to follow it So that the cry of Abels blood is seconded with the cry of Abels soule that lives how doubly forcible must this needs be And thus indeede you have it Revel 6. 9. where it is said that the soules of them which were slain for the testimony which they held cryed with a loud voyce saying How long O Lord holy and true dost thou not avenge our blood Yea see that not onely their bloud cryes but their soules live and live to cry And it is not spoken Metaphorically of their soules but what is truly done by them now in Heaven it being mentioned to shew how and by what God was moved to bring vengeance on the Heathenish Empire of Rome that had shed their blood Now not only Christs soule as theirs lives to cry but his whole person for he is risen againe and lives to intercede for ever In the Revel 1. ver 18. Christ appearing to Iohn when he would speake but one speech that should move all in him he sayes but this I am he that liveth and was dead and dyed for thee And whose heart doth it not move to reade it with faith and doth it not move his Father think you who was the chiefe cause and motioner of his death to think My Sonne that was dead and dyed at my request for sinners is now alive again and liveth to intercede and liveth to see the travaile of his soule fulfilled and satisfied God pronounceth this upon it in that 53. of Esay ver 10. By his knowledge or faith in him shall he justify many even as many as he dyed for Who then shall condemne Christ that was dead is alive and liveth to intercede CHAP. VIII Thirdly The prevalencie of Christs intercession and of his grace with his Father demonstrated from the greatnesse and absolutenesse of his power to doe what ever he asks A Third demonstration both of Christs greatnes with God 3. From the great power over all things that God the Father hath put into his hands and therefore will deny him nothing his power to prevail for us is
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
parting Sermon My peace I leave with you After this hee breathes on them and conveyes the holy Ghost in a further measure into them so to give an evidence of what he would doe yet more plentifully in heaven and the mystery of that his breathing on them was to shew that this was the utmost expression of his heart to give them the Spirit and that it came from the very bottome of it as a mans breath doth as well as that the holy Ghost proceeds from him as well as from the Father which was also the meaning of it And to what end doth he give them the Spirit not for themselves alone but that they by the gifts and assistance of that Spirit might forgive mens sins by converting them to him Whose sins soever ye remit namely by your ministery they are remitted to them His mind you see is still upon sinners and his care for the conversion of their soules And therefore in another Euangelist namely Mark his last words recorded are these Goe ye into all the World and preach the Gospell unto every creature and he that beleeveth shall be saved c. Chap. 16. 15. And in Luke Chap. 24. ver 46 47. his last words on earth there recorded are Thus it behoved Christ to suffer and to rise that repentance and remission of sinnes should be preached among all Nations And addes beginning at Hierusalem where hee had beene but a few dayes before crucified Of all places one would have thought he would have excepted that and have charged them to passe by it but he bids them begin there let them have the first fruit and benefit by my death that were the actors in it And to that end he also sayes Behold I send you the Promise of my Father c. ver 49. Another time he appeares to two of them and then indeede he rates them saying O ye fools and slow of heart but for what is it but onely because they would not beleeve on him for no other sinne not for that they had forsaken him so it follows O ye fooles and slow of heart to beleeve c. Luk. 24. 25. and this because he is glad when we beleeve as Iohn 11. 15. And after that he appeares to all the eleven and upbraids them the Text sayes but with what with their unbeliefe and hardnesse of heart still because they beleeved not so ver 14. No sinne of theirs troubled him but their unbeliefe Which shews how his heart stands in that he desires nothing more then to have men beleeve in him and this now when glorified Afterwards he meets with Thomas and scarce chides him for his grosse unbeliefe onely tels him it was well that having seene he beleeved but pronounceth them more blessed who though they have not seene yet beleeve and so he is reproved Iohn 20. 29. Another time he shews himselfe to his Disciples and particularly deales with Peter but yet tels him not a word of his sins nor of his forsaking of him but onely goes about to draw from him a testimony of his love to himselfe Peter sayes he lovest thou me Christ loves to heare that note full well doe those words sound in his eares when you tell him you love him though he knows it already as Peter tels him Thou knowest all things thou knowest I love thee Iohn 21. 15. and this Christ puts him thrice upon And what was Christs aime in drawing this acknowledgement of love from Peter to him but onely to put an engagement upon Peter that if he loved him as he professed and would ever shew it then to feed his lambs This is the great testimonie that he would have Peter to shew his love in when he should be in heaven and this is the last charge he gives him Which how great a testimony is it to shew how his owne heart was affected and what his greatest care was upon His heart runs altogether upon his Lambs upon soules to be converted He had said afore Sheep I have Iohn 10. 6. which are not of this fold them I must bring in and he left his Apostles to doe it but this here was a more moving and affectionate expression for sheep can shift for themselves but poore little Lambes cannot Therefore Christ sayes unto Peter Feed my Lambes even as Iohn to expresse the more love unto those he writes to calls them My little children And to what end doth the Euangelist record these things of him after his Resurrection One of the Euangelists that recorded them informs us In the 20. of Iohn ver 30. it is said that Iesus did many other signes namely after his Resurrection for in the middest of the story of those things done after his Resurrection hee speakes it which are not written in this Book but partly recorded by other Euangelists and partly concealed but these things are written that yee might beleeve that JESVS is the CHRIST that is that so you might come to him as to the Messiah the Saviour of the World and therefore the most of the things recorded tend to shew Christs heart and carriage towards Sinners that so wee might beleeve on him and that beleeving we might have life through his Name §. 3. Demonstrations from passages at and after his Ascension into heaven LEt us view him next in his very ascending his carriage then also will further assure our hearts of this Luke 24. 50. it is said He lifted up his hands and blessed them and to put the greater emphasis upon it and that we might the more observe it as having some great mystery in it ver 51. it is added And whilst he blessed them he was parted from them and carried up into heaven This benediction Christ reserved to be his last act and what was the meaning of it but as I have before shewne to blesse them as God blessed Adam and Eve bidding them Encrease and multiply and so blessing all Man-kind that were to come of them Thus doth Christ in blessing his Disciples blesse all those that shall beleeve through their word unto the end of the world I only adde this to the illustration of it this mystery is interpreted by Peter Acts 3. 26. when speaking to the Jews he sayes Vnto you first God having raised up his Sonne Iesus sent him to blesse you and how in turning away every one of you from his iniquities and so forgiving of them for Blessed is the man whose sin is forgiven Thus at his ascending In the next place let us consider what Christ did when he was come to heaven and exalted there how abundantly did he there make good all that he had promised in his last Sermon For First he instantly powred out his Spirit and that richly as the Apostle to Titus speakes and he being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost hee hath shed forth this which you now see and heare sayes the Apostle in his first
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
sayes Christ injuries and unkindnesses doe not so worke upon me as to make mee irreconcileable it is my nature to forgive I am meeke Yea but may we thinke he being the Sonne of God and Heire of Heaven and especially being now filled with glory and sitting at Gods right hand he may now despise the lowlinesse of us here below though not out of anger yet out of that heighth of his greatnesse and distance that he is advanced unto in that we are too meane for him to marry or bee familiar with Hee surely hath higher thoughts then to regard such poore low things as we are And so though indeed we conceive him meeke and not prejudiced with injuries yet he may bee too high and lofty to condescend so far as to regarde or take to heart the condition of poore creatures No sayes Christ I am lowly also willing to bestow my love and favour upon the poorest and meanest And further all this is not a semblance of such an affable disposition nor is it externally put on in the face and outward carriage onely as in many great ones that will seeme gentle and curteous but there is all this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heart it is his temper his disposition his nature to be gracious which nature he can never lay aside And that his greatnesse when he comes to enjoy it in Heaven would not a whit alter his disposition in him appears by this that he at the very same time when he uttered these words tooke into consideration all his glory to come and utters both that and his meeknes with the same breath So ver 27. All things are delivered to mee by my Father and presently after for all this he sayes Come unto me all you that are heavie laden I am meeke and lowly ver 28 29. Looke therefore what lovely sweete and delightfull thoughts you use to have of a deere friend who is of an amiable nature or of some eminently holy or meeke Saint of whom you thinke with your selves I could put my soule into such a mans hands can comprimise my salvation to him as I have heard it spoken of some Or looke how we should have beene encouraged to have dealt with Moses in matter of forgivenesse who was the meekest man on earth or treated with Ioseph by what we reade of his bowels towards his brethren or what thoughts we have of the tender hearts of Paul or Timothy unto the soules of men in begetting and in nurturing and bringing them up to life being affectionately desirous of you we were willing sayes Paul to impart our own soules to you 1 Thes 2. 8. and this naturally as his word is 2 Phil. 20. even such and infinitely more raised apprehensions should wee have of that sweetenesse and candour that is in Jesus Christ as being much more naturall to him And therefore the same Apostle doth make Christs bowels the patterne of his Phil. 1. 8. Ge◠is my witnesse how greatly I long after you in the bowels of Iesus Christ This phrase in the bowels of Christ hath according to Interpreters two meanings and both serve to illustrate that which I intend First in the bowels of Christ is taken causally as if he meant to shew that those bowels or compassions were infused into him from Christ and so longed after them with such kind of bowels as Christ had wrought in him and if so that Christ put such bowels into him hath he not them in himselfe much more Paul had reason to say in the bowels of Christ for in this sense I am sure he once had scarce the heart and bowels of a man in him namely when he was out of Christ how furious and Lion-like a spirit had he against the Saints and what havock made he of them being ready even to pull out their bowels And how came Paul by such tender bowels now towards them who gave him now such tender affections Even Jesus Christ it was he that of a Lion made him a Lambe If therefore in Paul these bowels were not naturall but the contrary rather were naturall to him and yet they so abounded in him and that naturally as himselfe speakes how much more must they needs abound in Christ to whom they are native and in-bred Or else secondly In the bowels is put for Instar Like the bowels or After the bowels according to the analogie of the Hebrew phrase And so then the meaning were this Like as the bowels of Jesus Christ do yerne after you so doe mine Bowels are a Metaphor to signifie tender and motherly affections and mercies so Luke 1. 78. Through the tender mercies In the originall it is The bowels of mercie Thus Paul when he would signifie how tender his affections were he instances in the Bowels of Jesus Christ he making Christ his pattern in this in all Be ye followers of me as I am of Christ Now how desirous was this great Apostle to beget men to Christ he cared not what else hee lost so he might winne some he counted not his life deare nay not his salvation deare but wisht himselfe accursed for his brethren who yet vvere the greatest enemies Christ then had on earth How glad was he when any soule came in how sorry when any fell off falling into a new travail he knew not how better to expresse the anxietie of his spirit for the Galatians till Christ was formed in them Hovv comforted vvas he vvhen he heard tidings of the constancie and encrease of any of their Faith 1. Thes 3. 6 7. and ver 8. he sayes for now we live if you stand fast in the Lord. Reade all his Epistles and take the character of his spirit this vvay and vvhen you have done look up to Christs humane nature in Heaven and thinke vvith your selves Such a man is Christ Paul vvarbles out in all these high strains of affections but the soundings of Christs Bowels in Heaven in a lower key Esay 63. They are naturall to Christ they all and infinite more are eminent in him And this is the second Demonstration taken from his own naturall disposition as Sonne of God A third demonstration shall bee taken from the Third Person of the Trinity the holy Ghost If the same spirit that was upon him and in him when he was on earth doth but still rest upon him now he is in Heaven then these dispositions must needes still entirely remaine in him This Demonstration is made up of two Propositions put together 1. That the holy Ghost dwelling in him concurs to make his heart thus graciously affected to sinners And 2. that the same spirit dwels and continues in and upon him for ever in Heaven For the first It was the Spirit who over-shadowed his mother and in the meane while knit that indissoluble knot betweene our nature and the second Person and that also knit his heart unto us It was the Spirit who sanctified him in the vvombe It vvas the Spirit
types and shadows of Christ marriage to his Church Herein I speak sayes he concerning Christ and the Church and this is a great mystery First a mystery that is this marriage of Adam was ordained hiddenly to represent and signifie Christs marriage with his Church And secondly it is a great mystery because the thing thereby signified is in it self so great that this is but a shadow of it And therefore all those relations and the affections of them and the effects of those affections which you see and read to have been in men are all and were ordained to be as all things else in this world are but shadows of what is in Christ who alone is the truth and substance of all similitudes in nature as well as of the Ceremoniall types If therefore no advancement doth or ought to alter such relations in men then not in Christ He is not ashamed to call us brethren as Heb. 2. 11. And yet the Apostle had just before said of him v. 9. We see Iesus crowned with glory honour Yea as when one member suffers the rest are touched with a sympathie so is it with Christ Paul persecuted the Saints the members and why persecutest thou me cries the Head in heaven the foot was trodden on but the Head felt it though crowned with glory and honour We are flesh of his flesh and bone of his bone Ephes 5. 30. therefore as Esther said so sayes Christ How can I endure to see the evill that befalls my people If a husband hath a wife that is meane and he become a King it were his glory and not his shame to advance her yea it were his shame to neglect her especially if when the betrothment was first made she was then rich and glorious and a Kings daughter but since that falne into poverty and misery Now Christs Spouse though now she be falne into sin and misery yet when she was first given to Christ by God the Father who from all eternity made the match she was lookt upon as all glorious For in election at first both Christ and we were by God considered in that glorie which he meanes to bring him and us unto at last that being first in Gods intention which is last in execution For God at the beginning doth look at the end of his works and at what he meanes to make them And so he then primitively intending to make us thus glorious as we shall be he brought and presented us to his Sonne in that glasse of his Decrees under that face of glory wherewith at last he meant to endow us He shewed us to him as apparelled with all those jewels of grace and glory which we shall weare in heaven he did this then even as he brought Eve unto Adam whose marriage was in all the type of this so that as this was the first Idea that God tooke us up in and that we appeared in before him so also wherein he presented us then to Christ and as it were said such a wife will I give thee And as such did the second Person marry us and undertooke to bring us to that estate And that God ordained us thus to fall into sinne miserie was but to illustrate the story of Christs love thereby to render this our Lover and Husband the more glorious in his love to us and to make this primitive condition whereunto God meant againe to bring us the more eminently illustrious And therefore we being marryed unto him when we were thus glorious in Gods first intention although in his decrees about the execution of this or the bringing us to this glory we fall into meannesse and miserie before we attaine to it yet the marriage still holds Christ took us to run the same fortune with us and that we should do the like with him And hence it was that we being falne into sinne and so our flesh become fraile and subject to infirmities that he therefore took part of the same as Heb. 2. 13. And answerably on the other side he being now advanced to the glory ordained for him he can never rest till he hath restored us to that beauty wherein at first we were presented to him til he hath purged and cleansed us that so he may present us to himselfe a glorious Church as you have it Eph. 5. 26 27. even such as in Gods first intention we were shewne to him to become having that native and originall beauty and possessing that estate wherein he looked upon us when he first tooke liking to us and married us This is argued there from this very relation of his being our husband ver 25. 26. And therefore though Christ be now in glorie yet let not that discourage you for he hath the heart of a husband towards you being betrothed unto you for ever in faithfulnesse and in loving kindnesse as Hos 2. and the idea of that beauty is so imprinted on his heart which from everlasting was ordained you that he will never cease to sanctifie and to cleanse you till he hath restored you to that beauty which once he tooke such a liking of A second engagement This love of his unto us is yet further encreased by what he both did and suffered for us here on earth before he went to heaven Having loved his own so far as to dye for them he will certainly love them unto the end even to eternity We shall finde in all sorts of relations both spirituall and naturall that the having done much for any beloved of us doth beget a further care and love towards them And the like effect those eminent sufferings of Christ for us have certainly produced in him we may see this in parents for besides that naturall affection planted in mothers towards their children as they are theirs the very pains hard labour and travail they were at in bringing them forth encreaseth their affections towards them and that in a greater degree them fathers beare And therefore the eminencie of affection is attributed unto that of the mother towards her child and put upon this that it is the sonne of her wombe Isai 49. 15. And then the performing of that office and worke of nursing them themselves which yet is done with much trouble and disquietment doth in experience yet more endeare those their children unto them which they so nurse to an apparent difference of bowels and love in comparison of that which they put forth to others of their owne children which they nursed not And therefore in the same place of Esay as the mothers affection to the sonne of her wombe so to her sucking child is mentioned as being the highest instance of such love And as thus in paternall affection so also in conjugall In such mutuall loves in the pursuing of which there have any difficulties or hardships been encountred and the more those lovers have suffered the one for the other the more is the edge of their desires whetted and
their love encreased and the party for whom they suffered is thereby rendred the more deere unto them And as it is thus in these naturall relations so also in spirituall we may see it in holy men as in Moses who was a mediator for the Jewes as Christ is for us Moses therein being but Christs Type and shadow and therefore I the rather instance in him He under God had beene the deliverer of the people of Israel out of Egypt with the hazard of his own life had led them in the wildernesse and given them that good Law that was their wisdome in the sight of all the Nations and by his prayers kept off Gods wrath from them And who ever of all those Heroes we read of did so much for any Nation who yet were continually murmuring at him and had like once to have stoned him and yet what he had done for them did so mightily engage his heart and so immoveably point and fixe it unto their good that although God in his wrath against them offered to make of him alone a greater and mightier Nation then they were yet Moses refused that offer the greatest that ever any Sonne of Adam was tempted with and still went on to intercede for them and among other used this very argument to God even the consideration of what he had already done for them as with what great might and power he had brought them out of AEgypt c. thereby to move God to continue his goodnesse unto them so Exod. 32. 11. and elsewhere And this overcame God as you may read in the 14. ver of the fore-named Chap. Yea so set was Moses his heart upon them that he not only refused that former offer which God made him but he made an offer unto God of himselfe to sacrifice his portion in life for their good Rather sayes he blot me out of the book of life So ver 32. And we may observe the like zealous love in holy Paul towards all those converts of his whom in his Epistles he wrote unto towards whom that which so much endeared his affections was the paines the cost the travail the care and the sufferings that hee had had in bringing them unto Christ Thus towards the Galatians how solicitous was he how afraid to lose his labour on them I am afraid of you lest I have bestowed upon you labour in vain so hee expresseth himselfe Galat. 4. 11. and ver 19. he utters himselfe yet more deepely My little children sayes he of whom I again travaile in birth untill Christ be formed in you He professeth himselfe content to be in travail again for them rather then lose that about which he had beene in travail for them once before Now from both these examples whereof the one was Christs Type and the other the very copy and patern of Christs heart we may raise up our hearts to the perswasion of that love and affection which must needs be in the heart of Christ from that which he hath done and suffered for us First For Moses did Moses ever doe that for that people which Christ hath done and suffered for you He acknowledged that he had not borne that people in his wombe but Christ bare us all and we were the travaile of his soule and for us he endured the birth-throws of death as Peter calls them Acts 2. 24. And then for Paul was Paul crucified for you sayes Paul likewise of himselfe but Christ was and he speakes it the more to enhaunce the love of Christ Or if Paul had beene crucified would or could it have profited us no If therefore Paul was contented to have been in travail again for the Galatians when he feared their falling away then how doth Christs heart worke much more towards sinners he having put in so infinite a stock of sufferings for us already which he is loath to lose and hath so much love to us besides that if we could suppose that otherwise we could not be saved he could be content to be in travail again and to suffer for us afresh But he needed to doe this but once as the Apostle to the Hebrews speaks so perfect was his Priesthood Be assured then that his love was not spent or worne out at his death but encreased by it His love it was that caused him to die and to lay downe his life for his sheep and greater love then this hath no man said himselfe before he did it But now having dyed this must needs cause him from his soul to cleave the more unto them A cause or a person that a man hath suffered much for according to the proportion of his sufferings is ones love and zeale thereunto for these doe lay a strong engagement upon a man because otherwise he loseth the thanks and the honour of all that is already done and past by him Have you suffered so many things in vaine sayes the Apostle to the Galathians Chap. 3. 4. where he makes a motive and an incitement of it that seeing they had endured so much for Christ and the profession of him they would not now lose all for want of doing a little more And doth not the same disposition remaine in Christ especially seeing the hard work is over and dispatcht which he was to doe on earth and that which now remaines for him to doe in heaven is farre more sweet and full of glory and as the reaping in joy of what he had here sowne in teares If his love was so great as to hold out the enduring so much then now when that brunt is over and his love is become a tryed love will it not continue If when tryed in adversity and that is the surest and strongest love and in the greatest adversity that ever was if it then held will it not still doe so in his prosperity much more Did his heart stick to us and by us in the greatest temptation that ever was and will his glorious and prosperous estate take it off or abate his love unto us Certainly no Iesus the same to day yesterday and for ever Heb. 13. 8. When he was in the midst of his paines one for whom he was then a suffering said unto him Lord remember me when thou commest into thy Kingdome and could Christ mind him then as you know he did telling him This day shalt thou be with me in Paradise then surely when Christ came to Paradise he would doe it much more and remember him too by the surest token that ever was and which he can never forget namely the paines which he was then enduring for him He remembers both them and us still as the Prophet speaks of God And if he would have us remember his death till hee comes so to cause our hearts to love him then certainly himselfe doth it in heaven much more No question but he remembers us as he promised to doe that good thiefe now he is in his Kingdome And so much for this second
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
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