Christ as his instrument to bring it honourably about All the Blessings he means to give us he first purposed and intended in himselfe so Eph. 1. 3 5 9 11. compared out of the good pleasure of his will yet in Christ as it is added there as the means through which hee would convey them yea Christ adds not one drop of love to Gods heart onely he draws it out he brocheth it and makes it flow forth whose current had otherwise beene stopt The truth is that God suborned Christ to beg them on our behalf for an honourable way of carrying it and to make us prize this favour of it the more but so as his heart is as ready to give all to us as Christs is to ask and this out of his pure love to us The Intercession therefore of Christ must needs speed when Gods heart is thus of it selfe prepared to us In Esay 53. 10. it is said The pleasure of the Lord shall prosper in his hand If our salvation be in Christs hand it is in a good hand but if it be the pleasure of the Lord too it must needs prosper And it is said of our hearts and prayers that He prepareth the heart and heareth the prayer much more therefore when his owne heart is prepared to grant the suit will he easily heare it When one hath a mind to doe a thing then the least hint procures it of him So a father having a mind to spare his child he will take any excuse any ones mediation even of a servant a stranger or an enemie rather then of none Now when Christ shall speak for us and speak Gods owne heart how prevalent must those words needs be Davids soule longing to goe forth unto Absalom 2 Sam. 13. ult whom notwithstanding for the honour of a Father and a Kings State-policie and to satisfie the world he had banisht the Court for his Treason when Ioab perceived it that the Kings heart was towards Absalom Chap. 14. 1. and that the King onely needed one to speake a good word for him he subornes a woman a stranger no matter whom for it had beene all one for speeding with a made tale to come to the King and you know how easily it tooke and prevailed with him and how glad the Kings heart was of that occasion even so acceptable it was to him that Ioab could not have done him a greater kindnesse and that Ioab knew well enough Thus it is with Gods heart towards us Christ assures us of it and you may believe him in this case for Christ might have tooke all the Honour to himselfe and made us beholding to himselfe alone for all Gods kindnes to us but he deales plainly and tels us that his Father is as ready as himselfe and this for his Fathers honour and our comfort And therefore it is that Iohn 17. in that this prayer so operated on this discourse he pleads our election Iohn 17. 6. Thine they were and thou gavest them me Thou commendedst them unto me and badest me pray for them and I doe but commend the same to thee again In the High-priests breast-plate when he went into the Holy of Holies were set twelve stones on which were written the names of the twelve Tribes the mysterie of which is this Christ beares us and our names in his Heart when he goes to God and moreover we are Gods jewels precious in his own account and choise So God calls them Mal. 3. 17. Made precious to him out of his love So Isai 43. 4. So that God loves us as jewels chosen by him but much more when he beholds us set and presented unto him in the breast-plate of Christs heart and prayer To conclude therefore we have now made both ends of this Text to meet Gods love and Christs intercession The Apostle began with that Who shall accuse it is God that justifies and he being for us who can be against us The Father himself loves us as he is our Father And then he ends with this Christ intercedes namely with our Father and his Father Who then shall condemn Who or what can possibly condemne all these things being for us the least of which were alone enough to save us Let us now looke round about and take a full view and prospect at once of all those particulars that Christ hath done and doth for us and their severall and joynt influence which they have into our salvation 1. In that Christ dyed it assures us of a perfect price payed for and a right to eternall life thereby acquired 2. In that he rose again as a common person this assures us yet further that there is a formall legall and irrevocable act of Iustification of us passed and enrolled in that Court of Heaven between Christ and God and that in his being then justifyed we were also justified him so that thereby our justification is made past re-calling 3 Christs Ascension into Heaven is a further act of his taking possession of Heaven for us he then formally entring upon that our right in our stead and so is a further confirmation of our salvation to us But still we in our owne persons are not yet saved this being but done to us as we are representatively in Christ as our Head 4. Therefore he sits at Gods right hand vvhich imports his being armed and invested with all power in Heaven and Earth to give and apply eternall life to us 5. And last of all there remaines Intercession to finish and compleat our salvation to doe the thing even to save us And as Christs death Re-resurrection were to procure our Iustification so his sitting at Gods right hand and Intercession are to procure salvation and by faith we may see it done and behold our soules not onely sitting in heaven as in Christ a common person sitting there in our right as an evidence that we shall come thither but also through Christs Intercession begun vve may see our selves actually possessed of heaven And there I vvill leave all you that are believers by faith possessed of it and solacing your soules in it and doe you feare condemnation if you can CHAP. X. The use of all Containing some Encouragements for weake Beleevers from Christs Intercession out of HEB. 7. 25. NOw for a Conclusion of this Discourse I will adde a briefe Use of Encouragement and this suited to the lowest Faith of the weakest Beleever who cannot put forth any act of Assurance and is likewise discouraged from comming in unto Christ And I shall confine my selfe onely unto what those most comfortable words as any in the booke of God doe hold forth which the Apostle hath uttered concerning Christs Intercession the Point in hand Wherefore he is able to save to the utmost those that come to God by him seeing he ever liveth to make Intercession for them words which I have had the most recourse unto in this Doctrinall part of any other as most tending to the clearing
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
Againe a little while and ye shall see me a little while and ye shall not see me sayes he Which not seeing him refers not to that small space of absence whilst dead and in the grave but of that after his last ascending forty dayes after his Resurrection when he should goe away not to be seene on earth againe untill the day of Judgement and yet from that Ascension but a little while sayes he and you shall see me againe namely at the day of Judgement It is said Heb. 10. 37. Yet a little while and he that shall come will come and will not tarry The words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little little as may be Though long for the time in it selfe yet as little while as may be in respect of his desire without the least delaying to come He will stay not a moment longer then till he hath dispatcht all our businesse there for us And then the doubling of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veniens veniet Comming he will come implyes vehemencie of desire to come and that his mind is alwayes upon it he is still a comming he can hardly be kept away Thus the Hebrew phrase likewise signifies an urgencie vehemencie and intensenesse of some act as Expecting I have expected Desiring I have desired so Comming he will come And as not content with these expressions of desire hee adds over and above all these And will not tarry and all to signifie the infinite ardencie of his mind towards his Elect below and to have all his Elect in heaven about him He will not stay a minute longer then needs must he tarryes onely till he hath throughout all Ages by his Intercession prepared every room for each Saint that he may entertaine them all at once together and have them all about him Thirdly what his heart would be towards them in his absence he expresseth by the carefull provision hee makes and the order hee takes for their comfort in his absence Ioh. 16. 18. I will not leave you as Orphanes so the word is I will not leave you like father-lesse and friendlesse children at sixes and sevens My Father and I have but one onely friend who lyes in the bosome of us both and proceedeth from us both the holy Ghost and in the meane time I will send him to you Doing herein as a loving Husband useth to doe in his absence even commit his Wife to the dearest friend he hath so doth Christ Ver. 16. I will pray the Father sayes he and he shall give you another Comforter And Chap. 16. 7. he saith I will send him to you Who First shall be a better Comforter unto you then I am to be in this kind of dispensation which whilst I am on earth I am bound up towards you in So in that 16. of Iohn ver 7. he intimates It is expedient sayes he that I goe away for if I goe not away the Comforter will not come who by reason of his office will comfort you bettet then I should doe with my bodily presence And this Spirit as he is the earnest of heaven as the Apostle speaks so he is the greatest token pledge of Christs love that ever was and such a one as the world cannot receive And yet secondly all the comfort he shall speak to you all that while will be but from the expression of my heart towards you For as he comes not of himselfe but I must send him Ioh. 16. 7. so he will speake nothing of himselfe but whatsoever he shall heare that shall he speake ver 13. And ver 14. he sayes He shall receive of mine and shall shew it unto you Him therefore I shall send on purpose to be in my roome and to execute my place to you my Bride Spouse and he shall tell you if you will listen to him and not grieve him nothing but stories of my love So it is there He shall glorifie me namely to you for I am in my selfe already glorified in heaven All his speech in your hearts will be to advance me and to greaten my worth and love unto you and it will be his delight to doe it And he can come from heaven in an instant when he will and bring you fresh tidings of my mind and tell you the thoughts I last had of you even at that very minute when I am thinking of them what they are at the very time wherein he tells you them And therefore in that 1 Cor. 2. by having the Spirit ver 12. we are said to have the mind of Christ ver ult For he dwelleth in Christs heart and also ours and lifts up from one hand to the other what Christs thoughts are to us and what our prayers and faith are to Christ So that you shall have my heart as surely and as speedily as if I were with you and he will continually be breaking your hearts either with my love to you or yours to me or both and if either you may be sure of my love thereby And whereas sayes he you have the Spirit now in your hearts so ver 17. of Chap. 14. He now dwels in you yet after my Ascension he shall be in a further measure in you as it follows there And at that day ver 20. you shall know namely by his Dictate that I am in my Father and you in me and I in you He will tell you when I am in Heaven that there is as true a conjunction between me and you and as true a dearnesse of affection in me towards you as is between my Father and me and that it is as impossible to breake this knot and to take off my heart from you as my Fathers from me or mine from my Father And then thirdly you shall be sure that what he sayes of my love to you is true for he is the Spirit of truth Chap. 16. ver 13. as also Chap. 1. ver 16 17. which Christ speaks of him as he is a Comforter And as you beleeve me when I tell you of my Father because I come from him so you may beleeve him in all that hee sayes of mee and of my love to you for hee comes from me Ay but might they say Will not hee also leave us for a time as you have done No sayes Christ Chap. 14. 16. The Father shall give you another Comforter and he shall abide with you for ever Christ speakes it in opposition to himselfe He himselfe had beene a Comforter unto them but he was now to be absent but not so the Spirit He shall be with you for ever and as he is now with you so he shall be in you ver 17. In the fourth place if this be not enough to assure them how his heart would bee affected towards them he assures them he will give them daily experience of it Doe but try me sayes he vvhen I am gone and that by sending me vvord upon all occasions vvhat you
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
more fully then for them and his share of glory out of theirs is greater then theirs by how much the glory of the cause is greater then that of the effect And thus indeed the Scripture speaks of it as whilst it calls the Saints the glory of Christ So 2 Cor. 8. 23. And Christ in Iohn 17. 13. and ver 22 23. sayes that he is glorified in them And Psal 45. where Christ is set forth as Solomon in all his royalty and majestie yet ver 11. hee is said greatly to desire or delight in the beauty of his Queene that is the graces of the Saints and that not with an ordinary delight but he greatly desires his desire is encreased as her beauty is For that is there brought in as a motive unto her to be more holy and conformed unto him to encline her care and forsake her Fathers house v. 10. So shall the King greatly desire thy beauty Christ hath a beauty that pleaseth him as well as we have though of another kind and therefore ceaseth not till he hath got out every spot wrinkle out of his Spouses face as we heard the Apostle speake even now so to present her glorious unto himselfe that is delightfull and pleasing in his eye And suitably unto this to confirme us yet more in it Christ in that Sermon which was his solemne fare-well before his going to heaven assures his Disciples that his heart would be so farre from being weaned from them that his joy would still be in them to see them prosper and bring forth fruit so JOHN 15. 9 10 11. where his scope is to assure them of the continuance of his love unto them when he should be gone so ver 9 10. As my Father hath loved me so have I loved you Continue in my love c. As if he had said Feare not you my love nor the continuance of it in my absence but looke you to doe your duty c. And to give them assurance of this he further tels them that even when he is in heaven in the greatest fulnesse of pleasure at Gods right hand yet even then his joy will be in them and in their well doing so ver 11. These things have I spoken unto you that my joy may remaine in you and that your joy may be full He speakes just like a Father that is taking his leave of his children and comforting them at his departure and giving them good counsell to take good courses when he is gone from them to keepe his Commandements and to love one another so ver 10 12. and backs it with this motive so shall my joy remain in you it is as Fathers use to speake and it will be for your good too your joy will be also full To open which words a little the word remaine used concerning their abiding in his love and his joy abiding in them is used in reference to the continuing of both these towards them in heaven And when Christ sayes That my joy may remain in you it is as if he had said that I may even in heaven have cause to rejoice in you when I shall heare and know of you that you agree and are loving each to other and keepe my Commandements The joy which he there calls His joy My joy is not to be understood Objectivè of Their joy in Him as the object of it but Subjectiè of the joy that should bee in himselfe and which hee should have in them So Augustine long since interpreted it Quodnam sayes hee est illud gaudium Christi in nobis nisi quod ille dignatur gaudere de nobis what is Christs joy in us but that which hee vouchsafeth to have of and for us And it is evident by this that otherwise if it were their joy which hee meant in that first sentence then that other that follows And your joy shall be ful were a Tautologie He speakes therefore of his joy and theirs as of two distinct things and both together were the greatest motives that could be given to encourage and quicken his Disciples in obedience Now take an estimate of Christs heart herein from those two holy Apostles Paul and John who were smaller resemblances of this in Christ What next to immediate communion with Christ himselfe was the greatest joy they had to live upon in this world but onely the fruit of their Ministery appearing in the graces both of the lives and hearts of such as they had begotten unto Christ See how Paul utters himself 1 Thes 2. 19. What is our hope sayes hee or joy or crowne of rejoycing Ye are our glory and our joy ver 20. And in the 3. Epist of JOHN ver 3. John sayes the like that hee greatly rejoyced of that good testimony hee had heard of Gaius For sayes hee I have no greater joy then to heare that my children walk in the truth ver 4. Now what were Paul and John but instruments by whom they beleeved and were begotten and not on whom Neither of these were crucified for them nor were these children of theirs the travaile of their soules How much more then unto Christ whose interest in us and our welfare is so infinitely much greater must his members be his joy and his crown And to see them to come in to him for grace and mercy and to walke in truth rejoyceth him much more for he thereby sees of the travaile of his soule and so is satisfied Certainly what Solomon sayes of Parents Prov. 10. 1. that a wise son maketh a glad father c. is much more true of Christ Holinesse and fruitfulnesse and comfortablenesse in our spirits while we are here below doe make glad the heart of Christ our everlasting Father Himself hath said it I beseech you beleeve him and carry your selves accordingly And if part of his joy arise from hence that we thrive and doe well then doubt not of the continuance of his affections for love unto himselfe will continue them towards us and readinesse to embrace and receive them when they come for grace and mercy There is a fift Engagement which his very having our nature which he still weares in heaven and which the end or intention which God had in ordaining Christs assuming it doe put upon him for ever For one great end and project of that personall union of our nature unto the Godhead in the second Person for ever was that he might be a mercifull High-Priest So that as his office layes it as a duty upon him so his becomming a Man qualifies him for that office and the performance of it and so may afford a farther demonstration of the point in hand This we find both to have beene a requisite in our High-Priest to qualifie him the better for mercy and bowels and also one of those great ends which God had in that assumption of our nature First a requisite on purpose to make him the more mercifull So Heb. 5. 1. the place even
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
Beatis nequaquam repugnare censendae sunt Those affections which are naturall to man and have no adhaesion of sinne or shame unto them but are wholly governed by reason and lastly are exempt from such effects as may any way hurt either the soule or the body there is no ground to thinke that such affections may not wel stand with the state of souls in blisse sayes Justinian upon this place Now if we consider it Christ his very state in glory is such as it becomes him to have such humane affections of pity and compassion in his whole man so far as to quicken and provoke him to our helpe and succour not such as to make him a man of sorrowes in himselfe again that were uncomely nay incompatible to him but such as should make him a man of succours unto us which is his office To this end it is to bee remembred that Christ in heaven is to be considered not personally only as in himselfe made happy in his Father but withall in his relations and in his offices as an Head unto us and in that relation hee now sits there as 1 Ephes 21. 22. and the head is the seat of all the senses for the good of the body and therefore most sensible of any other part Wherefore because his members unto whom he beares this relation are still under sinne and miserie therefore it is no way uncomely for him in that estate to have affections suitable to this his relation If his state of glory had been wholly ordained for his owne personall happinesse then indeede there had beene no use of such affections to remaine in him but his relation to us being one part and ingredient of his glory therfore they are most proper for him yea it were uncomely if he had them not Neither are they a weaknesse in him as so considered but rather part of his strength as the Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And although such affections might in one respect be thought an imperfection yet in another respect namely his relation to us and office for us they are his perfection As he is our Head which he is as he is a man it is his glory to be truly and really even as a man sensible of all our miseries Yea it were his imperfection if he were not And 4. let me adde this for our comfort that though all such affections as are any way a burthen to his spirit or noxious to his body be not now compatible to him and though that passionate frailty and infirmity which did help him here to pity and relieve men in misery out of a suffering hurtfull to himselfe though these be cut off yet in those workings of affections and bowels which he hath now which for substance are the same there is instead of that passionate frailty a greater capaciousnesse vastnesse and also quicknesse in his affections now in heaven so to make up a compensation so no lesse effectually to stir and quicken him to relieve us then those former affections did For it is certaine that as his knowledge was enlarged upon his entring into glory so his humane affections of love pity are enlarged in solidity strength and reality as true conjugall love useth to be though more passionate haply at first They are not lesse now but are onely made more spirituall And as Solomons heart was as large in bounty and royalty as in knowledge so Christs affections of Love are as large as his Knowledge or his Power They are all of a like extent and measure So far as Gods intention to shew mercy doth reach and who knowes the end of those riches so farre doth Christs disposition to bestow it Ephes 3. 19. The Love of Christ God-man passeth knowledge It hath not lost or beene diminished by his going to heaven Though God in his nature be more mercifull then Christs humane nature yet the act and exercise of Christs affections is as large as Gods purposes and decrees of mercy are And all those large affections and mercies are become humane mercies the mercies of a Man unto men 3. Privatively If these affections of Christs heart be not suffering and afflicting affections yet we may be way of Privation expresse this of them that there is a lesse fulnesse of joy and comfort in Chriss heart wstilst he sees us in misery and under infirmities comparatively to what will be when we are presented to him free of them all To cleare this I must recall and I shall but recall that Distinction I made in the 4. Demonstration Sect. 2. Part 2. of a double capacity of Glory or a double fulnesse of Joy which Christ is ordained to have The one Naturall and so due unto his person as in himselfe alone considered The other Additionall and arising from the compleated happinesse and glory of his whole Church wherewith mystically he is one So in Ephes 1. ult although he by reason of his personall fulnesse is there said to fill all in all yet as he is an Head in relation to his Church as his body as in the verses before he is spoken of thus the perfection of this his bodies beatitude it is reciprocally called his fulnesse and therefore untill he hath filled them with all happinesse and delivered them from all miserie himselfe remaines under some kinde of imperfection and answerably his affections also which are suited to this his relation have some want of imperfection in them whilst theylie under miserie in comparison of what his heart shall have when they receive this fulnesse Wee may warrantably say Christ shall bee more gladde then and is now as his children are growne up from under their infirmities and as they doe become more obedient and comfortable in their spirits so John 15. 10 11. I shall adde some illustration to this by this similitude which though it hold not in all things yet it will hold forth some shadowe of it The spirits of just men departed are said to be perfect Heb. 12. yet because they have bodies unto which they have a relation and unto which they are ordained to bee united they in this respect may be said to be imperfect till these bodies be re-united and glorified with them which will adde a further fulnesse to them Thus in some analogie it stands between Christ Personall and Christ Mysticall considered Although Christ in his owne Person be compleat in happinesse yet in relation to his members he is imperfect and so accordingly hath affections suited unto this his relation which is no derogation from him at all The Scripture therefore attributes some affections to him which have an imperfection joyned with them and those to be in him untill the day of judgement Thus Expectation and Desire which are but imperfect affections in comparison to that joy which is in the full fruition of what was expected or desired are attributed to him as he is man untill the day of Judgement Thus Heb. 10. 12 13. He
stories use to stir up a principle of humanity in men unto a compassionate love which Christ himselfe at his suffering found fault with as being not spirituall nor raised enough in those women who went weeping to see the Messiah so handled Weep not for me sayes he that is weep not so much for this thus to see me unworthily handled by those for whom I dye And therefore accordingly as these stirrings are but fruits of the flesh so humane inventions as Crucifixes and lively representations of the story of Christs Passion unto the sight of fancy doe exceedingly provoke men to such devotionall meditations and affections but they work a bare historicall faith only a historicall remembrance and an historicall love as I may so call them And no other then such doth the reading of the story of it in the Word work in many who yet are against such Crucifixes But saving justifying faith chiefly minds and is most taken up with the maine scope and drift of all Christs sufferings for it is that in them which answers to its owne aime and purpose which is to obtaine forgivenesse of sins in Christ crucified As God looks principally at the meaning of the Spirit in prayer Rom. 8. so doth faith look principally to the meaning of Christ in his sufferings As in all other Truths a Beleever is said to have the mind of Christ 1 Cor. 2. ult so especially he minds what was the mind and heart of Christ in all his sufferings And therefore you may observe that the drift of all the Apostles Epistles is to shew the intent of Christs sufferings how he was therein set forth to be a prepitiation for sinne to beare our sinnes upon the tree to make our peace c. He was made sinne that we might be made the righteousnesse of God in him As in like manner the scope of the Euangelists is to set forth the story of them for that is necessary to be known also And thus did that Euangelicall Prophet Isaiah chiefly set forth the intent of Christs sufferings for justification Esay 53. throughout the Chap. as David before had done the story of his Passion Psal 22. And thus to shew the use and purpose of his sufferings was the scope of all the Apostles Sermons holding forth the intent of Christs passion to be the justification and salvation of sinners This is a faithfull saying and worthy of all acceptation that Christ came into the world to save sinners 1 Tim. 1. 15. and they still set forth what the plot was at which God by an ancient designment aimed at in the sufferings of Christ which was an end higher then men or Angels thought on when hee was put to death And thus faith takes it up and looks at it And upon this doth Peter in his Sermon Acts 2. pitch their faith where having first set forth the hainousnesse of their sin in murdering the Lord of life then to raise up their hearts againe that so seeing Gods end in it they might be drawne to beleeve he tellls them that All this was done by the determinate counsell of God ver 23. and that for a farther end then they imagined even for the remission of sins through his Name as in the closure of that Sermon he shews It was not the malice of the Jews the falsenesse of Iudas the fearfulnesse of Pilate or the iniquity of the times he fell into that wrought his death so much as God his Father complotting with Christ himselfe and aiming at a higher end then they did there was a farther matter in it it was the execution of an ancient contrivement and agreement whereby God made Christ Sinne and laid our sins upon him God was in Christ not imputing our sinnes to us but making him sinne 2 Cor. 5. 20. Which Covenant Christ came at his time into the world to fulfill Sacrifice and burnt offering thou wouldst not have Heb. 10. 5. Loe I come to doe thy will and that will was to take away sinnes ver 4 10 12 14 15 16. These words Christ spake when he took our nature and when he came into the world clothed with infirmities like unto us sinners Rom. 8. 3. God sent his Son in the likenes of sinfull flesh and for sin condemned sin in the flesh Mark that phrase for sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there put for propter as Iohn 10. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for a good work That is not because of a good work or for a good works sake So here For sinne that is because of sin sin was the occasion of his taking the likenesse of sinfull flesh what to encrease it no but to condemne it as it follows that is to cast and overthrow it in its power and plea against us that instead of sins condemning us he might condemne sin and that we might have the righteousnesse of the Law ver 5. This phrase for sinne is like unto that in Rom. 6. 10. He dyed unto sinne that is for sins cause for so the opposition that follows evinceth In that he liveth he liveth unto God that is for God and his glory So he dyed meerly for sin that sin might have its course in Justice and for its sake suffered death so putting to silence the clamour of it The death of Christ was the greatest and strangest design that ever God undertook and acted and therefore surely had an end proportionable unto it God that willeth not the death of a sinner would not for any inferiour end will the death of his Sonne whom he loved more then all creatures besides It must needs be some great matter for which God should contrive the death of his Sonne so holy so innocent and separate from sinners neither could it be any other matter then to destroy that which he most hated and that was Sin and to set forth that which he most delighted in and that was Mercy So Rom. 3. 25 26. And accordingly Christ demeaned himselfe in it not at all looking at the Jews or their malice but at his Fathers command and intent in it And therefore when he was to arise to goe unto that place where he should be taken As the Father gave me commandement sayes he so doe I Arise let us goe hence Iohn 14. 31. And when Iudas went out at Christs owne provocation of him What thou doest doe quickly sayes he the Sonne of man goeth as it was determined he lookt to his Fathers purpose in it When he went out to be taken it is said Iohn 18. 4. Iesus knowing all things that should befall him went forth And when he was in his Agony in the Garden whom doth he deale with but his Father Father sayes he if it be possible let this cup passe and God made his Passion of so great necessity that it was even impossible that that cup should passe Indeed had Christ stood in his owne stead it had been an easie request and justice to grant it yea so he tells
Common person with or for another hee goes for is one who represents personates and acts the part of another by the allowance and warrant of the Law so as what he doth as such a common person and in the name of the other that other whom he personates is by the Law reckoned to doe and in like manner what is done to him as being in the others stead and roome is reckoned as done to the other Thus by our Law an Attorney appears for another money received by him is reckoned as received by him whom it is due unto Thus the giving possession of an estate a re-entry made and possession taken of land c. if done by and to a man who is his lawfull Attorney it stands as good in Law unto a man as if in his owne person it had been done So Embassadours for Princes represent their Masters what is done to them is reckoned as done to the Prince and what they do according to their Commission is all one as if the Prince whose Person they represent had done it himselfe In like manner also the marriages of Princes are transacted solemnized by Proxie as a Common person representing his Lord and in his name is married to a Princesse in her Fathers Court and the Lawes of men authorize it and the marriage is as good as if both Princes themselves had been present and had performed all the Rites of it The difference betweene these two And thus to be a Common person is more then simply to be a Surety for another it is a farther thing and therefore these two relations are to be distinctly considered though they seem to be somewhat of a like nature Thus an Attorney is a different thing from a Surety A Surety undertakes to pay a debt for another or the like but a Cōmon person serves to perform any common act which by the Law is reckoned and virtually imputed to the other and is to stand as the others act is as valid as is he had done it So as the good and benefit which is the consequent of such an act shall accrew to him whom he personated and for whom he stood as a Common person Adam was not a Surety for all Man-kind Adam a Common person but not a Surety he undertook not for them in the sense fore-mentioned but he was a Common person representing all Man-kind So as what he should do was to be accounted as if they had done it Now the better to expresse and make sure our Justification in and by Christ according to all sorts of Laws the equity of all which God usually draws up into his dispensations God did ordain Christ both to be a Surety for us Christ ordained to be both and the reason why and also a Common person representing us and in our stead That as Christ tooke all other relations for us as of an Husband Head Father Brother King Priest Captain c. that so the fulnesse of his love might be set forth to us in that what is defective in any one of these relations is supplyed and expressed by the other Even thus did God ordaine Christ to take and sustaine both these relations of a Surety and a Common Person in all he did for us thereby to make our justification by him the more full and legall and justifie as I may so speake our Justification it selfe or his justifying of us by all sorts of legall considerations what ever that hold commonly among men in like case and that which the one of these relations or considerations might not reach to make good the other might supply what fel short in the one the other might make up and so we might be most legally and formally justified and made sure never to be condemned CHAP. III. The first Head The EVIDENCE of Iustification which Christs Resurrection affords to faith explained by two things 1. By shewing how Christ was made a Surety for us 2. How his Resurrection as a Surety holds forth this evidence COncerning the first of those two Heads at first propounded namely the Evidence which Christs Resurrection affords unto our faith in point of non-condemnation I have two things to handle in this Chap. to make this out First how Christ was made a Surety for us and what manner a Surety he did become secondly what the consideration hereof will contribute to that evidence which faith hath from Christs Resurrection For the first §. 1. Christ was appointed by God and himselfe also undertook to be our Surety 1. How Christ was made and became a Surety for us This you have Heb. 7. 22. He was made Surety of a better Testament or Covenant namely of the New The Hebrew word for Covenant the Septuagint stil translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testament the word in the Hebrew being of a large signification comprehending both a Covenant and Testament and so in the New Testament it is used promiscuously for either And indeed this new Covenant of Grace is both Of this Covenant Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plighter of his troth for it the Surety the Promiser the Undertaker The Verb this comes of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promittere which comes form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manibus striking hands or giving ones hand as a signe of a covenant and so to bargaine with or make up a covenant Prov. 22. 26. Be not thou one of them that strike hands or of them that are sureties for debts Which whole verse the Septuagint reads Give not thy selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Suretyship The same word that is here used by the Apostle It was the manner both of the Jews and Romanes also to make Covenants by striking of hands And in Testaments the Heire and Executor shook hands or the Executor gave his hand to fulfill it Suretiship not onely used in matters of debt but in criminall causes punished with death and is put for being a pledge for another And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used not onely in promising to pay a debt for another but also in becomming a pledge for another for to undergoe death or a capitall punishment in anothers roome as in that famous story of friends namely Euephenus and Eucritus Eucritus did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly become a surety for Euephenus when condemned to dye by Dionysius the tyrant This very word is used by Polyenus the Historian of that fact Now such a Surety every way did Christ become unto God for us Christ undertook as a Surety for both to satisfie God to work all in us also both to pay the debt by undergoing death in our stead and so to satisfie God and then as the Heire to execute his Will and Testament He became a Surety of the whole Covenant and every condition in it take it in the largest sense and this of all both on Gods part and on ours For us he undertook to
many threatnings gone out against them never so many presidents and examples of men condemned before for the like sins and in the like case yet Christ can prevaile against them all CHAP. IX The potencie of Christs Intercession demonstrated in that he intercedes with God who is Our Father How Gods heart is as much inclined to heare Christ for us as Christs is to intercede SEcondly Christ is an Advocate for us with Our Father You may perhaps think there is little in that but Christ puts much upon it yea so much as if that God would however grant all that Christ himselfe means to ask whether Christ asked it or no. This you have expresly in Iohn 16. 26 27. At that day sayes Christ you shall ask in my name and I say not to you that I will pray the Father for you for the Father himselfe loveth you To open this place where he sayes at that day The day he meanes through this whole Chapter is that time vvhen the holy Ghost should be shed upon them for throughout his discourse he stil speaks of the fruits of his Ascension and of giving the Comforter vvhich vvas done upon his ascending and vvas the first fruits of his priestly office in Heaven Thus Peter informs us Act. 2. 33. He being sayes he exalted by the right hand of God and having received namely by asking Ask and I will give thee of the Father the promise of the holy Ghost he hath shed forth this which you now see and heare Now of that time vvhen he shall be in Heaven he sayes I say not that I will pray for you vvhich is not meant that Christ prays not for us in heaven but rather those very vvords are the highest intimation that he vvould and doth pray for us that can be When men vvould most strongly intimate their purpose of a kindnesse they mean to doe for one they use to say I doe not say that I love you or that I will doe this or that for you which is as much as to say I will surely doe it and doe it to purpose But Christs scope here is as in the highest manner to promise them that he would pray for them so withall further to tell them for their more abundant assurance and security that besides their having the benefit of his prayers God himselfe so loves them of himselfe that indeed that alone were enough to obtaine any thing at his hands which they shall but ask in his name so as he needs not pray for them and yet he will too But now in this case if he himselfe pray for them and they themselves in his name and both unto a Father who of himselfe loveth them and who hath purposed to grant all before either he or they should ask vvhat hope must there needs be then of a good successe this is both the meaning of this place and a great truth to be considered on by us to the purpose in hand That it is the meaning of the place the manner of Christs speech implies I say not that I will pray the Father for you for the Father himselfe loveth you It is such a speech as Christ used upon a cleane contrary occasion Iohn 5. 45. Doe not thinke sayes he that I will accuse you to the Father there is one who accuseth you even Moses c. He there threatens the obstinate and accursed Pharisees with condemnation Never stand thinking that it is I sayes he who am your onely enemie and accuser that will procure your condemnation and so prosecute the matter against you meerely for my own interest no I shall not neede to doe it though I should not accuse you your owne Moses in whom you trust he is enough to condemne you he will doe your errand sufficiently you would be sure to be damned by his words and sayings I shall not neede to trouble my selfe to come in and enter my action against you too Moses and his Law would follow the suit and be enough to condemne you to Hel. So as this Speech doth not implie that Christ will not at all accuse them no he meanes to bring in his action against them too for he after sayes If he had not spoke to them they had had no sinne and therefore he meant to bring the greatest accusation of all Now in an opposite though parallel speech here to comfort his Disciples he sayes I say not that I will pray for you that God may save you I who your selves shall see will dye for you I say not that I will pray for you not I. But though I speake this to insinuate in the highest manner that I will for if I spend my blood for you will I not spend my breath for you yet the truth is that the case so stands that but for Gods own ordination I should not neede to doe it for the Father himselfe loves you that is the Father of his own motion and proper good will taken up of himselfe towards you and not wrought in him by me doth love you and beares so much love to you as he can deny you nothing for he is your Father as well as mine How much more then shall you be saved when I shall strike in too and use all my interest in him for you Christ on purpose useth this speech so to dash out of their hearts that conceit which harboureth in many of ours who look upon God in the matter of Salvation as one who is hardly entreated to come off to save sinners and with whom Christ through the backwardnesse of his heart hath so much adoe and we are apt to think that when he doth come off to pardon he doth it only meerly at Christs entreaty and for his sake having otherwise no innate motion in himselfe sufficient to encline his heart to it but that it is in this transaction by Christ with him as a Favourite procures a Pardon for a Traitor whose person the King cares not for only at his Favourites suit and request he grants it which else he would never have done You are deceived sayes Christ it is otherwise my Fathers heart is as much towards you and for your salvations as mine is Himselfe of himselfe loveth you And the truth is that God took up as vast a love unto us of himselfe at first as ever he hath borne us since and all that Christ doth for us is but the expression of that love which was taken up originally in Gods owne heart Thus we find that out of that love he gave Christ for us So Iohn 3. 16. God so loved the world of elect that he gave his onely begotten Sonne to dye c. Yea Christs death was but a meanes to commend or set forth that love of his unto us So Rom. 5. 8. it was God also that did himselfe give the persons unto Christ and under-hand set him on work to mediate for them God was in Christ reconciling the World to himselfe He onely used
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
likewise is touched notwithstanding all his glory as also by his annexing the reason of it or shewing the way how it comes to passe in that in all points he was tempted like as we are Now in handling and opening these which is a matter full of difficulty I shall with all warinesse proceed to the discovery of what manner of affection in Christ this is and that by these steps and degrees 1. This affection of compassion or his being touched with the feeling of our infirmities is not wholly to be understood in a metaphoricall or a similitudinary sense as those speeches used of God in the Old Testament are to be understood when bowels of compassion are attributed unto him and his bowels are said to be rowled together or as when as it is said of God that he repented and was afflicted in all his peoples afflictions All which expressions were spoken of God as wee all know but meerely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men so to convey and represent to our apprehensions by what affections use to be in parents or friends in such and such cases what provoke them unto such and such actions which like effects proceede from God towards us when he sees us in distresse And so they are spoken rather per modum Effectus then Affectus rather by way of like Effect which God produceth then by way of such Affection in Gods heart which is not capable of any such passions as these are Now towards the right understanding of this the first thing which I affirme is that barely in such a sense as this that which is here spoken of Christ is not to be understood and my reason for it is grounded upon these two things put together First that this affection of his towards us here spoken of is manifestly meant of his humane nature and not of his God head only for it is spoken of that nature wherein he once was tempted as we now are So expresly in the next words which can be meant of no other then his humane nature And Secondly That those kind of expressions which were used of God before the Assumption of our nature onely in a way of metaphor and similitude after the manner of men should in no further or more reall and proper sense be spoken of Christ and his humane nature now assumed when he is a man as truly and properly as we are I cannot imagine when I consider and remember that which I last insisted on that one end of Christs taking an humane nature was that hee might be a mercifull High-Priest for ever in such a way as he being God alone could not have beene I confesse I have often wondred at that expression there used Heb. 2. He tooke the seede of Abraham that he might he made a mercifull high-Priest which at the first reading sounded as if God had beene made more mercifull by taking our nature But this solved the wonder that this assumption added a new way of Gods being mercifull By meanes of which it may now bee said for the comfort and reliefe of our faith that God is truly and really mercifull as a man And the consideration of this contributes this to the clearing of the thing in hand that whereas God of himselfe was so blessed and perfect that his blessednesse could not have beene touched with the least feeling of our infirmities neither was he in himselfe capable of any such affection of pitty or compassion He is not as a man that he should pittie or repent c. He can indeed doe that for us in our distresse which a man that pitties us useth to do but the affections and bowels themselves he is not capable of Hence therfore amongst other ends of assuming mans nature this fell in before God as one that God might thereby become loving and mercifull unto men as one man is to another And so that what before was but improperly spoken and by way of Metaphor and similitude in the Old Testament so to convey it to our apprehensions might now be truly attributed unto him in the reality that God might be for ever said to be compassionate as a man and to be touched with a feeling of our infirmities as a man And thus by this happy union of both Natures the language of the Old Testament uttered onely in a figure becomes verified and fulfilled in the truth of it as in all other things the shadows of it were in Christ fulfilled And this is the first step towards the understanding of what is here said of Christ taken from this comparison with the like attributed unto God himselfe A second and further step to let in our understanding to the apprehension of this is by the like further comparison to be made with the Angels and those affections of love and pity that are certainly found in them In comparison of which these affections in Christs humane nature though glorified must needs be far more like to ours even more tender and more humane For in that Heb. 2. it is expresly said He therefore took not the nature of the Angels that he might be a mercifull High-Priest Part of the intendment of those words is to shew and give the reason not onely why he took our nature under fraile flesh though that the Apostle mentions ver 14. but why an humane nature for the substance of it and not the nature of Angels Because in his affections of mercy he would for ever come neerer to us and have such affections and of the same kind with ours Whereas otherwise in other respects an Angel would have been an higher and more glorious High-Priest then a man Now the Angels being fellow-servants with us as the Angel called himself Rev. 22. 9. they have affections towards us more assimilated unto ours then God hath and so are more capable of such impressions from our miseries then God is Although they be Spirits yet they partake of something analogicall or resembling and answering to those affections of pity griefe c. which are in us And indeed so far as these affections are seated in our soules and not drencht in the passions of the body unto which our soules are united they are the very same kind of affections in us that are in them Hence the same lusts that are in men are said to be in devils John 8. 44. and therefore the devils also are said to feare and tremble c. And so oppositely the same affections that are in men so far as they are spirituall and the spirit or soule is the seat of them they must needs be found in the good Angels But Christ having an humane nature the same for substance that ours is consisting both of soule and body although through glory made spirituall yet not become a Spirit A Spirit hath not flesh and bones as ye see me have sayes Christ of himselfe after his Resurrection Luke 24. 39. therefore he must need have affections towards us yet