Part II
PART II.
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. HEB. IV. 15.
THE only 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 Christ s heart toward sinners, now he is in heaven.
II. The extrinsical demonstrations of this, which I make the first part of it, are despatched. And for a groundwork to these more intrinsical demon strations, 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 Christ s breast, and let us feel how his heart beats and his bowels yearn towards us, even now he is in glory the very scope of these words being manifestly to encourage believers against all that may discourage them, from the consideration of Christ s 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 evil of afflictions, of what sort soever, persecutions, &c., from without.
2. The evil of sins, which do most of all discourage us, from within. And that both these are meant,
1. That under * infirmities he means persecutions and afflictions is manifest ; not only in that the word is often used in that sense, as 2 Cor. xi. 80, and xii. 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 foregoing exhortation, Let us hold fast our profession, implies. Now that which attempted to pull it from them were their perse cutions and oppositions from without. It appears also because his argu ment here of comforting them against these infirmities, is drawn from Christ s example, In that he was in all things tempted as we are.
2. Yet secondly, by infirmities are meant sins also, for so in the pro cess of this discourse he useth the phrase, and makes them the main object of our high priest s pity ; for in the next words, chap. v. 2, shewing what the qualifications of the high priests 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 himself was clothed with infirmities, that is, with sins. And although it is said
112 THE HEAET OF CHKIST IN HEAVEN [PART II. here that Christ was without sin in all, yet he was tempted by Satan unto all sorts of sins, even as we are. And that by infirmities sins are mainly here intended, is yet more evident from the remedy propounded against them, which they are here encouraged to seek for at the throne of grace, namely, grace and mercy. Therefore let us come boldly to the throne of grace, that we may find grace and mercy to help in time of need. So it follows in the next words. Grace to help against the power of sin, and mercy against the guilt and punishment of it ; both which are the greatest discouragers to come boldly to that throne ; and therefore he must needs intend those kinds 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 speaks, as appeareth by verse 14. And if the coherence with that verse be observed, we shall see that he brings in this narration of it setly, by way of preventing an objection which might otherwise arise in all men s thoughts from that high and glorious description which he had given of him in that 14th verse. We have a great high priest, who is passed into the heavens, &c. He knew we would be apt from this pre sently to think, he may be too great to be an high priest for us to transact our affairs ; and that this greatness *of his might cause him to forget us, or * being passed into the heavens, and so having cast off the frailties of his flesh which he had here, and having clothed his human nature with so great a glory, that if he did remember us, and take notice of our miseries, yet, therefore he cannot now pity us, as he did when he dwelt among us here below, nor be so feelingly affected and touched with our miseries, as to be tenderly moved to compassionate and commiserate us, so he is not now capable of a feeling of grief, and so not of a fellow-feeling or sympathizing with us ; his state and condition now is above all such affections, which affections notwithstanding are they that should put him upon helping us, heartily and cordially. And for him to be exposed to such affections as these, were a weakness, an infirmity in himself, which heaven hath cured him of. His power and glory is so great that he cannot be thus touched, even as the angels are not. And he is * advanced far above all principalities and powers, Eph. i. 15. This the apostle carefully pre-occupates ; and it is the very objection which he takes away. We have not a high priest who cannot, &c. Dup lex negatio ccquipollet affirmationi ; nay, two negatives do not only make an : they make an affirmation contradic affirmative, but affirm more strongly tory 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 human nature, which be it never so free from fleshly passions, and instead of flesh be made like heaven, let him be never so incapable of impressions from below ; yet he retains 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 deep one, ffup Kotiqaou. He suffers with you, he is as tender in his bowels to you as ever he was ; that he might be moved to pity you, he is willing to sufler, as it were, one place to be left naked, and to be flesh still, on which he: may be wounded with your miseries, that so he might be your merciful
| high priest.
And whereas it may be objected, that_this were a weakness. The
PAKT II.] UNTO SINNERS ON EARTH. 113 apostle affirms that this is his power, and a perfection and strength of love surely, in him, as the word dwapsvov importeth ; that is, that makes him thus able and powerful to take our miseries into his heart, though glorified, and so to be affected with them, as if he suffered with us, and so to relieve us, out of that principle out of which he would relieve himself.
There are two things which this text gives me occasion to take notice of, and apart to handle.
First, more generally/ that Christ s heart now in heaven is as graciously affected unto sinners as ever it was on earth.
And, secondly, more particularly, the manner how. Or thus :
1. That he is touched with a feeling, or sympathises with us, as the word is.
2. The way how this comes to pass ; even through his having been tempted in all things like unto us. In handling the first, I shall give those intrinsical demonstrations of it that remain ; and in handling the other, further open the text. To come therefore first to those intrinsical demon strations of this doctrine, which I engraft upon these words, and shoot 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.
The first sort of intrinsical demonstrations, drawn from the influence all the three Persons have for ever into the heart of the human nature of Christ in heaven.
I. The first sort of demonstrations shall be fetched from all the three
Persons, and their several influence they have into Christ s heart in heaven, to incline it towards us.
1. 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 perpetual com mand to Christ to love sinners ; (2.) That therefore his heart continues the same for ever.
(1.) For the first, God the Father hath given Jesus Christ a special com mand to love sinners ; and hath withal implanted a merciful, gracious dis position in his heart toward them. This I mention to argue it, because it is that which Christ allegeth, John vi. 37, as the original ground of this disposition of his, not to cast out those that come to him. For it is my Father s will, says he in the following verses, that I should perform that which I came down from heaven for, verse 38. And this lies now still
his will also is, upon him, now he is in heaven, as much as ever ; for says he, verses 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 10th of John, from verse 15 to 18, where, having discoursed before of his care and love to his sheep, to give his life for them, to know and own them, and to * bring them into the fold, &c., he concludes at verse 18, This commandment have I received from my Father. It is his will, says the 6th of John, and if a good son knows that a thing is his father s mind and will, it is enough to move him to do it ; much more if it be his express command. And in this 10th of John, he further says, that it is the command which he had received from the Father. A command, is a man s 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 God s.
VOL. IV. H
114 THE HEART OF CHRIST IN HEAVEN [PART II., First, that Christ should die for his sheep ; in respect to which command, he continued so to love them whilst here, as to lay down his life for them ; so John x. 15 ; but then he took it up again, and is ascended into heaven.
Therefore, those other two things commanded him, do concern him when he is in glory; namely, to receive all that come to him, which is the second ; and the third, to look that he lose none of those for whom he
raise them up. And for these his Father s command lies as died, but to strictly on him, now he is in heaven, as for dying for them whilst he was on * This command have I received from my Father, and this is his will. And together with this command, God did put it into his heart, as where he commands he ever useth to do, such an instinct of transcendent love to wards them, as shall so strongly incline him to perform it, that he shall need no more commands. He hath put such a 6rogyr\, such an especial love into him, as he hath put into the hearts of parents towards their own children, more than to all other men s children which they see besides, earth. although more beautiful and more witty than their own. And both this commandment, and this inclination of love towards them, we have at once expressed, Ps. xl. 8, where, giving the reason why he became our Mediator and sacrificed himself, he not only says, I come to do thy will, 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 be 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 (Col. iii. 12, Bowels of mercy, kindness, &c.). It was no other than that law of love, mercy, and pity to poor sinners which God gave him in charge, as he was to be Mediator. It was that special 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 moral law, not to eat the forbidden fruit ; such a law was this he there speaks of. It was the law of his being a Mediator and a sacrifice, for of that he expressly speaks, verses 6, 7, over and besides the moral law, which was common to him with us. The word in the original, is, In the midst of my bowels, to shew it was deeply engraven ; it had its, seat in the centre, it sat nearest and was most inward in his heart.
Yea, and as that special law of not eating the forbidden fruit was to Adam pr&ceptum symbolicum, as divines call it, given over and besides all the ten, commandments, to be a trial, a sign or symbol, 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 himself by this. Yea, it was laid on him with that earnestness by God, and so commended* by him, as that if ever Christ would have him to love him, he should be sure to love us. Thus in that place fore-cited, John x. 17, 18, Christ comforts himself 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 withal 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 commandment, ver. 18, had said, Son, as you would have my love continue towards you, let me see your love towards me shewn in being kind to these I have given you, whom I * Qu. commanded ? ED.
PABT II. J UNTO SINNEKS ON EAETH. 115 have loved with the same love wherewith I have loved you, as you have it, John xvii. 23. As God would have us shew love unto him by loving his children, so he would have Christ also shew his love towards him by loving of us.
(2.) Now, for the second branch of this demonstration, namely, that that love which Christ when on earth expressed to be in his heart, and which made him die for sinners upon this command of his Father, that it doth certainly continue in his heart still, now that he is in heaven, and that as quick and as tender as ever it was on earth, even as when he was on the cross, and that because of his Father s command. It is evidenced thus, for it being a law written in the midst of his bowels by his Father, it be comes natural to him, and so indelible, and, as other moral laws of God written in the heart are, perpetual. And as in us, when we shall be in | heaven, though faith shall fail and hope vanish, yet love shall continue, as j the apostle speaks ; so doth this love in Christ s heart continue also, and suffers no decay, and is shewn as much now in receiving sinners and inter ceding for them, and being pitiful unto them, as then in dying for them. And this love to sinners being so commanded and pressed upon him, as | was said, that as he would have his Father love him, he should love them, I and so being urged upon all that great love that is between him and his Father, this, as it must needs work and boil up a strong love in him unto sinners, so likewise the most constant and neverdecaying love that could be. And this is argued from the analogy of that principle upon which Christ urgeth us to love himself, John xv. 10. He moveth his disciples to keep the commandments he gave them, and useth this argument, For so shall you abide in my love, and backs it with his own instance, as I have kept my Father s commandments, and abide in his love. Now, therefore, this being the great commandment that God layeth on him, to love and die for, and to continue to love and receive, sinners that come to him, and raise them up at the latter day, certainly he continues to keep it most exactly, as being one of the great ties between him and his Father, BO to continue in his love to him. Therefore, so long as he continues in his Father s love, and, now he is in heaven and at his right hand, he must needs continue in highest favour with him, so long, you may be sure, he continues to observe this. And thus that he should continue still to love us, both love to his Father and love to himself obligeth him ; we may therefore be sure of him, that he both doth it and will do it for ever. what a comfort is it, that as children are mutual pledges and ties of love between man and wife, so that we should be made such between God the Father and the Son ! And this demonstration is taken from the influence of the first person of the Trinity, namely, from God the Father.
2. Then, secondly, this his love is not a forced love, which he strives only to bear towards us, because his Father hath commanded him to marry us ; but it is his nature, his disposition, which, added to the former, affords a second demonstration of the point in hand, and is drawn from God the Son. This disposition is free and natural to him ; he should not be God s Son else, nor take after his heavenly Father, unto whom it is natural to shew mercy, but not so to punish, which is his strange work, but mercy pleaseth him ; he is * the Father of mercies, he begets them naturally. Now, Christ is his own Son, "810$ vibg, as by way of distinction he is called, and his natural Son ; yea, his human nature being united to the second person, is thereby become the natural Son of God, not adopted, as we are. And if he be his natural Son in privileges, then also his Father s properties
116 THE HEART OF CHRIST IN HEAVEN [PART II. are natural to him, more natural than to us, who are but his adopted sons. And if we, as the elect of God, who are but the adopted sons, are exhorted
put on bowels of mercy, kindness, humbleness of mind, meekness, &c. (as Col. iii. 12), then much more must these dispositions needs be found in Christ, the natural Son ; and these, not put on by him, but be as natural to him as his Sonship is. God is love, as John says, and Christ is love covered over with flesh, yea, our flesh. And besides, it is certain that as God hath fashioned the hearts of all men, and some of the sons of men unto more mercy and pity naturally than others, and then the Holy
Spirit, coming on them to sanctify their natural dispositions, useth to work according to their tempers, even so it is certain that he tempered the heart of Christ, and made it of a softer mould and temper than the tenderness of all men s hearts put together into one, to soften it, would have been of. When he was to assume a human nature, he is brought in saying, body hast thou fitted me, Heb. x. ; that is, a human nature, fitted, as in other things, so in the temper of it, for the Godhead to work and shew his perfections in best. And as he took a human nature on purpose to be a merciful high priest, as Heb. ii. 14, so such a human nature, and of so special a temper and frame as might be more merciful than all men or angels. His human nature was made without hands ; that is, was not of the ordinary make that other men s hearts are of; though for the matter the same, }^et not for the frame of his spirit. It was a heart bespoke for on purpose to be made a vessel, or rather fountain, of mercy, wide and capable enough to be so extended as to take in and give forth to us again all God s manifestative mercies ; that is, all the mercies God intended to manifest to his elect. And therefore Christ s heart had naturally in the temper of it more pity than all men or angels have, as through which the mercies of the great God were to be dispensed unto us ; and this heart of his to be the instrument of them. And then this man, and the heart of this man so framed, being united to God, and being made the natural Son of God, how natural must mercy needs be unto him, and therefore con tinue in him now he is in heaven ! For though he laid down all infirmities of our nature when he rose again, yet no graces that were in him whilst he
was below ; they are in him now as much as ever ; and being his nature, j for nature we know is constant, therefore still remains. You may observe, j that when he was upon earth, minding to persuade sinners to have good thoughts of him, as he used that argument of his Father s command given j him ; so he also lays open his own disposition, Mat. xi. 28, Come to me, you that are weary and heavy laden, ... for I am meek and lowly of heart. Men are apt to have contrary conceits of Christ, but he tells them his dis position there, by preventing such hard thoughts of him, to allure them unto him the more. We are apt to think that he, being so holy, is there fore of a severe and sour disposition against sinners, and not able to bear them. No, says he ; I am meek, gentleness is my nature and temper. As it was of Moses, who was, as in other things, so in that grace, his type ; he was not revenged on Miriam and Aaron, but interceded for them. So, says Christ, injuries and unkindnesses do not so work upon me as to make] me irreconcilable, it is my nature to forgive: * I am meek. Yea, but (may; we think) he being the Son of God and heir of heaven, and especially being now filled with glory, and sitting at God s right hand, he may now despisej the lowliness of us here below ; though not out of anger, yet out of thai height of his greatness and distance that he is advanced unto, in that w are too mean for him to marry, or be familiar with. He surely hath higheij
PART II.] UNTO SINNERS ON EARTH
thoughts than to regard such poor, low things as we are. And so though indeed we conceive him meek, and not prejudiced with injuries, yet he may be too high and lofty to condescend so far as to regard, or take to heart, the condition of poor creatures. No, says 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 only, as in many great ones, that will seem gentle and courteous, but there is all this sv rfi xaodia, * in the heart ; it is his temper, his disposition, his nature to be gracious, which nature he can never lay aside. And that his greatness, 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, took into consideration all his glory to come, and utters both that and his meekness with the same breath. So ver. 27, All things are de livered to me by my Father ; and presently after all this he says, Come unto me, all you that are heavy laden I am meek and lowly, ver.
28, 29. Look, therefore, what lovely, sweet, and delightful thoughts you use to have of a dear friend, who is of an amiable nature, or of some eminently holy or meek saint, of whom you think with yourselves, I could put my soul into such a man s hands, and can compromise my salvation to him, as I have heard it spoken of some. Or look how we should have been encouraged to have dealt with Moses in matter of forgiveness, who was the meekest man on earth ; or treated with Joseph, by what we read of his bowels towards his brethren ; or what thoughts we have of the tender hearts of Paul or Timothy unto the souls of men in begetting, and hi nurturing, and bringing them up to life, Being affectionately desirous of you, we were willing (says Paul) to impart our own souls to you, 1 Thes. ii. 8 ; and this naturally, as his word is, Philip, ii. 20 ; even such and infinitely more raised apprehensions should we have of that sweetness and candour that is in Jesus Christ, as being much more natural to him.
And therefore the same apostle doth make Christ s bowels the pattern of his, God is my witness, how greatly I long after you in the bowels of Jesus Christ, Philip, i. 8. 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 then in himselfmuch 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 havoc 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 lamb. If therefore in Paul these bowels were not natural, but the contrary rather were natural to him, and yet they so abounded in him, and that naturally, as himself speaks, how much more must they needs abound in Christ, to whom they are native and inbred? Or else, secondly, in the bowels, is put for wwtor, like the bowels, or after the bowels, according to the analogy of the Hebrew phrase. And so then the meaning were this, like as the bowels of Jesus Christ do yearn after you, so do mine. Bowels are a
118 THE HEART OF CHRIST IN HEAVEN [PART II. metaphor to signify tender and motherly affections and mercies. So Luke i. 78, through the tender mercies. In the original it is the bowels of mercy. Thus Paul, when he would signify how tender his affections were, he instances in the bowels of Jesus Christ (he making Christ his * 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 he lost, so he might win some. He counted not his life dear, pattern in this in all, * wished himself accursed for his brethren, who yet were the greatest enemies Christ then had on earth. How glad was he when any soul came in ! How sorry when any fell off ! Falling nay, not his salvation dear, but * into a new travail (he knew not how better to express the anxiety of his spirit for the Galatians), till Christ was formed in them. How comforted was he when he heard tidings of the constancy and increase of any of their faith ! 1 Thes. iii. 6, 7 ; and ver. 8 he says, for now we live, if you stand fast in the Lord. Read all his epistles, and take the character of his spirit this way ; and when you have done, look up to Christ s human nature in heaven, and think with yourselves, * Such a man is Christ. Paul warbles out in all these strains of affections but the soundings of Christ s bowels in heaven, in a lower key. They are natural to Christ, they all and infinite more are eminent in him. And this is the second demonstration, taken from his own natural disposition as Son of God.
8. A third demonstration shall be 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 needs still entirely remain 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 gra ciously affected to sinners; and (2.) That the same Spirit dwells and con tinues in and upon him for ever in heaven.
(1.) For the first : It was the Spirit who overshadowed his mother, and, in the meanwhile, knit that indissoluble knot between our nature and the second person, and that also knit his heart unto us. It was the Spirit who sanctified him in the womb. It was the Spirit that rested on him above measure, and fitted him with a meek spirit for the works of his mediation ; and indeed for this very grace sake of meekness did the Spirit come more especially upon him. Therefore, when he was first solemnly inaugurated into that office, at his baptism (for then he visibly and -professedly entered upon the execution of it), the Holy Ghost descended upon him ; and how ? i As a dove ; so all the evangelists jointly report it. But why in the shape of a dove ? All apparitions that God at any time made of himself, were not so much to shew what God is in himself, as how he is affected towards us, and declare what effects he works in us. So here, this shape of a dove resting upon him was to shew those special gracious dispositions wherewith the Holy Ghost fitted Jesus Christ to be a Mediator. A dove, you know, is the most innocent and most meek creature, without gall, without talons, j having no fierceness in it, expressing nothing but love and friendship to its! mate in all its carriages, and mourning over it in its distresses ; and was, therefore a fit emblem to express what a frame and temper of spirit the.
Holy Ghost did upon this his descending on him, fill the heart of Christ with, and this without measure, that as sweetly as doves do converse wrtk; doves, sympathising and mourning each over other, so may we with Christ for he thus sympathised with us. And though he had the Spirit before yet now he was anointed with him, in respect of such effects as these, whictj
PART II. J UNTO SINNERS ON EAETH. 119 appertained to the execution of his office, with a larger measure and more eminently than before. Therefore the evangelist Luke notes upon it (chap, iv. 1), Jesus being full of the Holy Ghost, returned from Jordan. And Peter also puts the like gloss upon it, as appears, Acts x. 87, for speaking there of the baptism of John, he shews how after that his being baptized, he began to preach, and how God having anointed him with the Holy Ghost, namely, at that baptism of his, he went about doing good, &c. And that this was the principal thing signified by this descending of the Holy Ghost as a dove upon him, even chiefly to note out his meekness, and sympathising heart with sinners, wrought in him by the Holy Ghost, is evident by two places, where Christ himself puts that very intendment on it.
The first presently after, in the first sermon that he preached after that his having received the Holy Ghost (in the same 4th of Luke), where first it is noted, ver. 1, that he returned from being baptized, full of the Spirit, and so was led to be tempted ; then, ver. 14, it is said that he returned from being tempted, * in the power of that Spirit, and after this is explained by himself, the mystery of his having received the Spirit in the likeness of a dove, and this is the subject matter of the first text which he opened in his first sermon, singled out by him on purpose, by choice, not chance, out of Isaiah, which he read to them (ver. 18), The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor, that is, in spirit, the afflicted in conscience for sin ; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering sight to the blind, to set at liberty them that are bruised, &c. And when he had read so much as concerned the expressing the compassionate disposi tion of his Spirit unto sinners, whose misery he sets down by all sorts of outward evils, then he reads no further, but closeth the book, as intimating that these were the main effects of that his receiving the Spirit. The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor ; that is, for this end, or for this very purpose hath he given me his Spirit, because I was designed or anointed to this work, and by that Spirit also hath he anointed or qualified me with these gifts and dispositions suitable to that work.
Another place that makes the fruit and end of his receiving the Spirit then at his baptism, to be these tender dispositions unto sinners, is that in Mat. xii. 18, 19, &c., out of another place in Isaiah, Behold my beloved, in whom my soul is well pleased ; I will put my Spirit upon him, and he shall shew judgments to the Gentiles, &c. That seems to be a terrible word, but be not afraid of it, for by judgment is meant even the doctrine of free grace and of the gospel, that changeth and reforms men. As in like manner (according to the Hebrew phrase), in ver. 20, by judgment is meant the work of God s grace on men s hearts, when he says, He will send forth judgment unto victory, the work of grace being the counterpart of the doctrine of grace. And in preaching this doctrine (which in itself is good tidings) the prophet shews how he should carry it with a spirit, answer able and suitable thereunto, even full of all meekness, stillness, calmness, and modesty, which he expresseth by proverbial speeches usual in those times, to express so much by, He shall not strive, nor cry, neither shall any man hear his voice in the streets, that is, he shall deal with all still ness and meekness, without violence or boisterousness. John had the voice of a crier, he was a man of a severe spiritj; but Christ came piping and dancing, all melodious sweetness was in his ministry and spirit ; and, in the course of his ministry, he went so tenderly to work, he was so heedful
120 THE HEART OF CHRIST IN HEAVEN [PART II. to broken souls, and had such regard to their discouragements, that it is said he would not break a bruised reed, that is, he would set his steps with such heed as not to tread on a reed that was broken in the leaf ; or he would walk so lightly or softly, that if it lay in his way, though he went over it, yet he would not have further bruised it : nor quenched either by treading out
the smoking flax, which is easily done, or with any rushing motion have raised so much wind as to blow out a wick of a candle, as some translate it, smoking in the socket, which the least stirring of the air puffs out. All this is to express the tenderness of his heart ; and this, upon his receiving the Spirit, and especially from the time of his baptizing ; for * This is my beloved Son, in whom lam well pleased; and they are the same words also, which, together with God s giving him the Spirit, are joined in that 40th of then, you know, those words were together therewith uttered, Isaiah, whence these words are taken, so that he was filled with the Spirit, to that end to raise up in him such sweet affections towards sinners.
(2.) Now, for the second part that goes to make up this demonstration: it is as certain that the same Spirit that was upon Christ, and acted * his spirit here below, doth still 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 coming upon his mem bers abide with them for ever, as Christ promiseth, John xiv. 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 virtue of which Spirit s dwelling in him, he continues to dwell in us. Therefore, of him it is said, Isa. xi. 2, The Spirit of the Lord shall rest upon him. Yea, and in that story of the Holy Ghost s descending upon him at his baptism, it is not only 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 John i. 32, I saw the Spirit (says the evangelist) descending from heaven like a dove ; and he adds this also as a further thing observed by him, * and it abode upon him. And then again, ver. 33, I knew him not (says he) but that he that sent me gave me this token to know him by, upon 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 bap tize us with the Holy Ghost unto the end of the world : The same (says 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 itself came from heaven first. And therefore, certainly, now that Christ himself is gone to heaven, he abides and sits upon him much more as a dove still there. Moreover, let me add 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, than he did on earth, even in the same sense that at his baptism, as was said, he rested on him in such respects more abundantly than he did before his baptism, during the time of his private life. For as when he came to heaven he was installed 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 oil of gladness above his fellows, as Ps. xlv. 7. Which place is meant of him especially as he is in heaven, at God s right hand, in fulness of joy ; as Ps. xvi. 11, it is also spoken of him, when also it is, that he goes forth in his majesty to con- * That is, actuated. ED.
PART II. J UNTO SINNERS ON EARTH. 121 quer, as ver. 4 of that 45th Psalm. And yet, then, meekness is not far off, but is made one of his dispositions in his height of glory. So it fol lows in the fore-cited verse, In thy majesty ride prosperously, because of truth and meekness, &c. Therefore Peter says, Acts ii. 36, that that same Jesus 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 t that is, hath also anointed him ; and this oil is no other than the Holy Ghost, with whom, the same Peter tells us, he was anointed at his baptism, Acts x. 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 down on his apostles, and baptized them with him (as in that 2d of the Acts we read). Now it is a certain rule, that whatsoever we receive from Christ, that he himself first receives in himself for us. And so one reason why this oil ran then so plentifully down 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 himself was then afresh anointed with it. Therefore, ver. 33 of that 2d of the Acts, Peter, giving an account how it came to pass that they were so filled with the Holy Ghost, says, 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 down upon them, as God had promised, though this is a true meaning of it ; but further, that he had received him first as poured 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 him
the Spirit was self. And this may be one reason why (as John vii. 39) not as yet given, because Jesus was not as yet glorified. But now he is in heaven, he is said to have the seven spirits ; so Rev. i. 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 appears by the 4th verse of that chapter, where grace and peace are wished 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, and is therefore there mentioned, to shew, that now
Christ hath the Spirit in the utmost measure that the human 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 judgment should be, but now when he wrote this book of the Revelation he did so are his bowels (I speak of the human nature) extended ; all the mercies that God means to bestow being now actually to run through his hands, and his particular notice, and he to bestow them, not on the Jews only, but on Gentiles also, who were to be converted after he went to heaven. And so he hath now an heart adequate to God s own heart, in the utmost extent of shewing mercy unto any whom God hath intended it unto.
And this is the third demonstration, from the Spirit s 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 meekness towards others, but pity towards yourselves, to get your souls saved ; and to that end, stirring up in you incessant and unutterable groans before the throne of grace, for grace and mercy. Now the same Spirit dwelling
122 THE HEART OF CHRIST IN HEAVEN [PART II. in Christ s heart in heaven, that doth in yours here, and always working in his heart first for you, and then in yours by commission from him ; rest assured, therefore, that that Spirit stirs up in him bowels of mercy infinitely larger towards you than you can have unto yourselves.
A second sort of demonstrations, from several engagements now lying upon Christ in heaven.
II. There are a second sort of demonstrations, which may be drawn from many other several engagements continuing and lying upon Christ now he is in heaven, which must needs incline his heart towards us as much, yea more, than ever. As,
1. The continuance of all those near and intimate relations and alliances unto us of all sorts, which no glory of his can make any alteration in, and therefore not in his heart and love, nor a declining any respects and offices of love, which such relations do call for at his hands. All relations that are natural, such as between father and child, husband and wife, brother and brother, &c., look 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 only for this world ; as, the wife is bound to her husband but so long as he lives, Horn. vii. 1. 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 completement therein. Where fore it is that Christ is said to be the same to-day, yesterday, and for ever, Heb. xiii, 8. To illustrate this by the constant and indissoluble tie of those relations of this world, whereto no difference of condition, whether of advancement or abasement, can give any discharge. We see in Joseph, when advanced, how as his relations continued, so his affections remained the same to his poor brethren, who yet had injured him, and also to his father. So Gen. xiv., where in the same speech he mentioneth both his own 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 withal he forgetteth not his relations, I am Joseph, your brother, ver. 4, even the same man still. And his affections appeared also to be the same ; for he wept over them, and could not refrain himself, as you have it, ver. 1, 2. And the like he expresseth to his father, Go to my father, and say, Thus saith thy son Joseph, God hath made me lord over all Egypt, ver. 9 (and yet thy son Joseph still). Take another instance, wherein there was but the relation of being of the same country and alliance, in Esther, when advanced to be queen of an hundred, twenty, and seven provinces ; who when she was in the arms of the greatest monarch on earth, and enjoyed highest favour with him, yet then she cries out, How can I endure to see the evil that shall come unto my people, or how can I endure to see the destruction of my kindred ! So chap. viii. 6. She considered but her relation, and how doth it work in her veins by a sympathy of blood ! Now much more doth this hold good of husband and wife, for they are in a nearer relation yet. Let the wife have been one that was poor and mean, fallen into sickness, &c., and let the husband be as great and glorious as Solomon in all his royalty, all mankind would cry shame on such a man, if he should not now own his wife, and be a husband in all love and respect to her still. But beyond
all these relations, the relation of head and members, as it is most natural, eo it obligeth most ; No man ever yet hated his own flesh, says the * but loveth and cherisheth it. And apostle, though diseased and leprous, it is the law of nature, that if one member be honoured, all the members are to rejoice with it, 1 Cor. xii. 26 ; and if one member suffer, all the * Even so is Christ, as ver. 12. And these rest are to suffer with it. relations are they that do move Christ to continue his love unto us. Jesus knowing that he was to depart out of this world, having loved his own who were in the world, he loved them unto the end, John xiii. 1. And the reason thereof is put upon his relation to them : they were his own, and his own by virtue of all relations whatsoever, his own brethren, his own
the very world will love its own, as himself spouse, his own flesh ; and speaks, much more will he himself love his own. He that provides not for his own family is worse than an infidel, says the apostle. Now though Christ be in heaven, yet his people are his family still ; they are retainers to him, though they be on earth, and this as truly as those that stand about his person now he is in his glory. So that speech evidently declares, Of whom the whole family in heaven and earth is named ; they all together make up but one and the same family to him as their Lord. Christ is both the founder, the subject, and the most perfect exemplar and pattern to us, of the relations that are found on earth.
(1.) First, he is the founder of all relations and affections that accom pany them both in nature and grace. As therefore the Psalmist argues Shall he not see who made the eye ? so do I. Shall not he who put all these affections into parents and brothers, suitable to their relations, shall not he have them much more in himself? Though our father Abraham, being in heaven, be ignorant of us, and Israel acknowledge us not, yet, Lord, thou art our Father, and our Redeemer, &c., Isa. xxxvi. 16. The prophet speaks it of Christ, as appears by verses 1 and 2, and in a prophecy of the Jews call ; and he speaks it of Christ, as supposed in heaven, for he t Look down from heaven, and behold from the habitation of thy holiness and thy glory. There are but two things that should make him adds, to neglect sinners : his holiness, as they are sinners, and his glory, as they are mean and low creatures. Now he there mentions both, to shew that notwithstanding either as they are sinners he rejects them not, and as they are base and mean, he despiseth them not.
(2.) He is the subject of all relations, which no creature is. If a man be a husband, yet not a father, or a brother ; but Christ is all, no one relation being sufficient to express his love, wherewith he loveth and owneth us. And therefore he calls his church both sister and spouse, Cant. v. 1.
(3.) He is the pattern and exemplar of all these our relations, and they all are but the copies of his. Thus, in Eph. v., Christ is made the pattern of the relation and love of husbands. Husbands, says the apostle, love your wives, as Christ loved his church, so ver. 25. Yea, verses 31, 32, 33, the marriage of Adam, and the very words he then spake of cleaving to a wife, are made but the types and shadows of Christ s marriage to his church. Herein I speak, says he, * concerning Christ and the church, and this is a great mystery, First, a mystery ; that is, this marriage of Adam was ordained hiddenly, to represent and signify Christ s marriage with his church. And secondly, it is a great mystery, because the thing thereby signified is in itself so great, that this is but a shadow of it. And there fore 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
124 THE HEART OF CHRIST IN HEAVEN [PART II. 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 the ceremonial t} rpes.
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. ii. 11. And yet the apostle had just before said of him, ver. 9, We see Jesus crowned with glory and honour. Yea, and as when one member suffers the rest are touched with a sympathy, so is it with Christ. Paul persecuted the saints, the members, and Why 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, Eph. v. 30 ; and therefore as Esther said, so says Christ, How can I endure to see the evil that befalls my people ? If a husband hath a wife that is mean, and he become a king, it were his glory, and not his shame, to advance her ; yea, it were his shame to neglect her, especially if, when the betrothment was first made, she was then rich and glorious, and a king s daughter, but since that fallen into poverty and misery. Now, Christ s spouse, though now she be fallen into sin and misery, yet when she was first given to Christ by God the Father, who from all eternity made the match, she was looked upon as all glorious ; for in election at first both Christ and we were by God considered in that glory which he means to bring him and us unto at last, that being first in God s intention, which is last in execution. For God at the beginning doth look at the end of his works, and at what he means to make them ; and so he then, primitively intending to make us thus glorious, as we shall be, he brought and presented us to his Son in that glass of his decrees under that face of glory wherewith at last he meant to endow us. He shewed us to him as appareled with all those jewels of grace and glory which we shall wear in heaven. He did this then, even as he brought Eve unto Adam, whose marriage was in all the type of this ; so that as this was the first idea that God took us up in, and that we appeared in before him, so also wherein he 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 undertook to bring us to that estate. And that God ordained us thus to fall into sin and misery was but to illustrate the story of Christ s love, and thereby to render this our lover and husband the more glorious in his love to us, and to make this primitive condition whereunto God meant again to bring us the more eminently illustrious ; and, therefore, we being married unto him, when we were thus glorious in God s first intention, although in his decrees about the execution of this, or the bringing us to this glory, we fall into meanness and misery before we attain to it, yet the marriage still holds. Christ took us to run the same fortune with us, and that we should do the like with him ; and hence it was, that we being fallen into sin, and so our flesh become frail and subject to infir mities, that he therefore took part of the same, as Heb. ii. 14. And answerably on the other side, he being now advanced to the glory ordained for him, he can never rest till he hath restored us to that beauty wherein at first we were presented to him, and till he hath purged and cleansed us, that so he may present us to himself a glorious church, as you have it, Eph. v. 26, 27, even such as in God s first intention we were shewn to him to become, having that native and original beauty, and possessing that estate, wherein he looked upon us when he first took liking to us and married us. This is argued there from this very relation of his being our husbandver. 25, 26 ;
and, therefore, though Christ be now in glory, yet let not that discourage you, for he hath the heart of a husband towards you, being betrothed unto you for ever in faithfulness and in lovingkindness, as Hos. ii. 19, and the idea of that beauty is so imprinted on his heart, which from everlasting was ordained you, that he will never cease to sanctify and to cleanse you till he hath restored you to that beauty which once he took such a liking of.
A second engagement. This love of his unto us is yet further increased 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 die for them, he will cer tainly love them unto the end, even to eternity. We shall find in all sorts of relations, both spiritual and natural, that the having done much for any beloved of us doth beget a further care and love towards them ; and the like effect those eminent sufferings of Christ for us have certainly pro duced in him. We may see this in parents, for besides that natural affec tion planted in mothers towards their children, as they are theirs, the very pains, hard labour, and travail they were at in bringing them forth, increaseth their affections towards them, and that in a greater degree than fathers bear ; and, therefore, the eminency of affection is attributed unto that of the mother towards her child, and put upon this, that it is * the son of her womb, Isa. xlix. 15. And then the performing of that office and work of nursing them themselves, which yet it is done with much trouble and disquietment, doth in experience yet more endear those their children unto them, which they so nurse to an apparent difference of bowels and love, in comparison of that which they put forth to others of their own children which they nursed not ; and, therefore, in the same place of Isaiah, as * the son of her womb, so to her sucking child the mother s affection to is mentioned as being the highest instance of such love. And as thus in paternal affection, so also in conjugal, in such mutual loves in the pursuing of which there have any difficulties or hardships been encountered ; and the more those lovers have suffered the one for the other, the more is the edge of their desires whetted and their love increased, and the party for whom they suffered is thereby rendered the more dear unto them.
And as it is thus in these natural relations, so also in spiritual. We may see it in holy men, as in Moses, who was a mediator for the Jews, as Christ is for us, Moses therein being but Christ s type and shadow, and therefore I the rather instance in him. He under God had been the deliverer of the people of Israel out of Egypt with the hazard of his own life, and had led them in the wilderness, and given them that good law that was their wisdom in the sight of all the nations, and by his prayers kept off God s wrath from them. And who ever, of all those heroes we read of, did so much for any nation, who yet were continually mur muring 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 immovably point and fix it unto their good, that although God in his wrath against them offered to make of him alone a greater and mightier nation than they were, yet Moses refused that offer, the greatest that ever any son of Adam was tempted with, and still went on to intercede for them, and, among other, used this very argument to God, even the consideration of what he had already done for them, as with what great might and power he had brought them out of Egypt, &c., thereby to move God to continue his goodness unto them ; so Exod. xxxii. 11, and elsewhere. And this overcame God, as you may read in the 14th verse of the forenamed chapter. Yea, so set was Moses his heart upon them, that he not
126 THE HEART OF CHRIST IN HEAVEN [PART II. only refused that former offer which God made him, but he made an offer unto God of himself to sacrifice his portion in life for their good
Rather, says he, blot me out of the book of life. So 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 pains, the cost, the travail, the care, and the sufferings that he had had in bringing them unto Christ.
Thus, towards the Galatians how solicitous was he ! how afraid to lose his labour on them !
I am afraid of you, lest I have bestowed upon you labour in vain : so he expresseth himself, Gal. iv. 11 ; and, ver. 19, he
My little children (says he), of whom I utters himself yet more deeply, again travail in birth, until Christ be formed in you. He professeth him self content to be in travail again for them, rather than lose that about which he had been in travail for them once before.
Now from both these examples, whereof the one was Christ s type, and the other the very copy and pattern of Christ s heart, we may raise up our hearts to the persuasion of that love and affection which must needs be in the heart of Christ, from that which he hath done and suffered for us.
First, for Moses ; did Moses ever do that for that people which Christ hath done and suffered for you ? He acknowledged that he had not borne that people in his womb ; but Christ bare us all, and we were the travail of his soul, and for us he endured the birth -throes of death (as Peter calls
Was Paul crucified for you ? (says Paul likewise of himself). But Christ was, and he speaks it the more to enhance the love of Christ. Or if Paul had been crucified, would or could them, Acts ii. 24). And then for Paul, 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 Christ s heart work much more toward 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 other wise we could not be saved, he could be content to be in travail again, and to suffer for us afresh. But he needed to do this but once, as the apostle to the Hebrews speaks, so perfect was his priesthood. Be assured then, that his love was not spent or worn out at his death, but increased by it. His love it was that caused him to die, and to lay down his life for his sheep ; and greater love than this hath no man, said himself before he did it. But now, having died, this must needs cause him from his soul to cleave the more unto them.
A cause or a person that a man hath suffered much for, according to the proportion of his sufferings, is one s love and zeal thereunto ; for these do lay a strong engagement upon a man, because otherwise he loseth the thanks and the honour of all that is already done and passed by him.
Have you suffered so many things in vain ? says the apostle to the Galatians, chap. iii. 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 remain in Christ ? Especially seeing the hard work is over and despatched which he was to do on earth ; and that which now remains for him to do in heaven is far more sweet and full of * sown in tears. If glory, and as the reaping in joy, of what he had here 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 tried love, will it not continue ? If when tried in adversity (and that is the surest and strongest
love), and the greatest adversity that ever was ; if it then held, will it not still do so in his prosperity much more ? Did his heart stick to us and by us in the greatest temptation that ever was ; and will his glorious and prosperous estate take it off, or abate his love unto us ? Certainly no. Jesus the same to-day, yesterday, and for ever, Heb. xiii. 8. When he was in the midst of his pains, one for whom he was then asuffering, said unto him, * Lord, remember me when thou comest into thy kingdom; 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 para dise he would do it much more ; and remember him too, by the surest token that ever was, and which he can never forget, namely, the pains which he was then enduring for him. He remembers both them and us still, as the prophet speaks of God. And if he would have us remember his death till he comes, so to cause our hearts to love him, then certainly himself doth it in heaven much more. No question but he remembers us, as he promised to do that good thief, now he is in his kingdom. And so much for this second engagement. A third engagement is the engagement of an office which still lies upon him, and requires of him all mercifulness and graciousness towards sinners that do come unto him. And therefore whilst he continues in that place, and invested with that office, as he for ever doth, his heart must needs continue full of tenderness and bowels. Now that office is the office of his priesthood, which this text mentions as the foundation of our encourage ment to come boldly to the throne of grace, for grace and mercy, .... seeing we have a great high priest entered into the heavens.
Two things I am to shew to make up this demonstration.
First, that this office of high priesthood is an office erected wholly for the shewing of grace and mercy.