The Heart of Christ in Heaven, to Sinners on Earth

Hebrews 4:15. For we have not a High Priest who cannot be touched with the feeling of our infirmities: but was in all points tempted just as we are, yet without sin.

The only use I shall make of these words is, to be a foundation to 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 towards sinners, now he is in heaven.

The extrinsical demonstrations of this (which I make the first part of it) are dispatched: And for a ground-word to these more intrinsical demonstrations (which make a second part) I have chosen this text, as that which above any other speaks his heart most, and sets out the frame and workings of it towards sinners; and that so sensibly, that it does (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 whatever sort, persecutions, etc. from without. 2. The evil of sins which do most of all discourage us, from within.

And that both these are [reconstructed: 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 Corinthians 11:30) and (chapter 12:5) but also it is plain, that the phrase is here so intended, for his scope is to comfort them against what would pull from them their profession, as that foregoing exhortation [Let us hold fast our profession] implies; Now that which attempted to pull it from them, were their persecutions and oppositions from without: It appears also because his argument here of comforting them against these infirmities, is drawn from Christ's example, In that he was in all things tempted as we are.

Yet secondly, by [infirmities] are meant sins also, for so in the process of this discourse he uses the phrase, and makes them the main object of our High Priest's pity; for in the next words, (chapter 5:2) showing what the qualifications of the High Priest under the law were, (who were types of our great High Priest) he makes this one, (suitable to this here mentioned) that he was to be one that could have compassion on the ignorant, and those that were out of the way; (that is, upon sinners, for sins are those ignorances and goings astray from God;) and then adds, in that himself was clothed with infirmities; that is, with sins. And although it is said here that Christ was without sin in all, yet he was tempted by Satan to all sorts of sins, even as we are. And that by [infirmities] sins are mainly here intended, is yet more evident from the remedy proposed 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 comfort 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 appears by verse 14.) And if the coherence with that verse be observed, we shall see that he brings in this narration of it deliberately, 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 verse 14. [We have a great High Priest, who is passed into the heavens, etc.] He knew we would be apt from this presently to think, he may be too great to be a High Priest for us to transact our affairs; and that this greatness of his might cause him to forget us, or if he did remember us, and take notice of our miseries, yet being passed into the heavens, and so having cast off the frailties of his flesh which he had here, and having clothed his human nature with so great a glory, that 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 has 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 (Ephesians 1:15).

This the apostle carefully pre-occupies; and it is the very objection which he takes away. We have not a High Priest who cannot, etc. A double negative equals an affirmative; indeed, two negatives do not only make an affirmative, but affirm more strongly: they make an affirmation contradictory to a contrary and opposite thought. Now this speech of his is as much as if he should have said, Well, let heaven have made whatever alteration upon his condition, in glorifying his human nature, which be it however free from fleshly passions, and in place of flesh be made like heaven; let him be however 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, [Greek term] 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 suffer (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 Apostle affirms that this is his power, and a perfection and strength (of love surely) in him, as the word [illegible] imports: 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 to 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 sympathizes with us, (as the word is.)

2. The way how this comes to pass; even through his having been tempted in all things like to 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 demonstrations of this doctrine, which I engraft upon these words, and shoots naturally from them, namely, that the heart of Jesus Christ now he is in heaven, is as graciously inclined to sinners, as ever it was on earth.

§. 1.

The first sort of demonstrations shall be fetched from all the three persons, and their several influence they have into Christ's heart in heaven, to incline it toward us.

The first shall be taken from God his Father, who has thus advanced him; and it has two parts: 1. That God has given a perpetual command to Christ to love sinners; 2. That therefore his heart continues the same for ever.

For the first, God the Father has given Jesus Christ a special command to love sinners; and has withal implanted a merciful gracious disposition in his heart toward them. This I mention to argue it, because it is that which Christ alleges (John 6:37) 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 upon him now he is in heaven, as much as ever: for his will also is (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 John 10, 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, etc., he concludes at verse 18: [This commandment have I received from my Father.] It is his will, says John 6, (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 John 10 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 has 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: First, that Christ should die for his sheep; in respect to which command, he continued so to love them while here, as to lay down his life for them: so John 10:15. 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 died, but to raise them up. And for these his Father's command lies as strictly on him, now he is in heaven, as for dying for them while 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 uses to do) such an instinct of transcendent love toward them, as shall so strongly incline him to perform it, that he shall need no more commands. He has put such a [illegible], such an especial love into him, as he has put into the hearts of parents toward their own children, more than to all other men's children which they see besides, although more beautiful and more witty than their own. And both this commandment, and this inclination of love toward them, we have at once expressed (Psalm 40:8), where giving the reason why he became our Mediator, and sacrificed himself, he not only says, I come to do your will O God; but also, Your 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; (Colossians 3:12, bowels of mercy, kindness, etc.) 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 show it was deeply engraved: it had its seat in the center, 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, 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 to Christ, the second Adam; so as that God would judge of all his other obedience to himself by this: Yea it was laid on him with that earnestnesse 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 10:17, 18. Christ comforts himself with this in his obedience, [Therefore does my Father love me:] It is spoken in relation to his fulfilling this his command formerly mentioned; and so withall imports, as if God should love Christ the better for the love he should show 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, verse 18. had said, Sonne, as you would 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, John 17:23) As God would have us shevv love to him, by loving his children: so he would have Christ also shevv his love towards him by loving of us.

Novv 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 does certainly continue in his heart still, novv 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 Crosse, & that because of his Fathers command. It is evidenced thus: For it being a Law written in the midst of his bowels by his Father, it becomes natural to him, and so indelible, and (as other Morall Laws of God written in the heart are) perpetual. And as in us, when we shall be in heaven, though Faith shall faile, and Hope vanish, yet Love shall continue, (as the Apostle speaks) so does this love in Christ's heart continue also, and suffers no decay; and is shewne as much now in receiving sinners, and interceding for them, and being pitifull to them, as then in dying for them. And this love to sinners being so commanded & pressed upon him, (as was said) that as he would have his Father love him, he should love them; and so, being urged upon all that great love that is betweene him and his Father; this as it must needs work and boile up a strong love in him to sinners, so likewise the most constant and never-decaying love that could be: And this is argued from the analogie of that principle upon which Christ urges us to love himself, John 15:10 He moves his Disciples to keep the Commandments he gave them, and uses this argument, [For so shall you abide in my love;] and backs it with his own instance, [even as I have kept my Fathers commandments, and abide in his love.] Now therefore this being the great Commandment that God lays 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 tyes betweene him and his Father, so to continue in his love to him. Therefore so long as he continues in his Fathers love, (and now he is in heaven, and at his right hand, he must needs continue in highest favour with him;) so long we 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 obligs him: we may therefore be sure of him that he both does it, and will do it for ever. O what a comfort is it, that as children are mutual pledges and tyes of love betweene man and wife, so that we should be made such betweene God the Father and the Sonne! And this demonstration is taken from the influence of the first Person of the Trinity; namely, from God the Father.

Then (secondly) this his love is not a forced love, which he strives only to beare towards us, because his Father has 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 Sonne. This disposition is free and natural to him; he should not be God's Son else, nor take after his heavenly Father: to whom it is natural to show mercy, but not so to punish, which is his strange work, but mercy pleases him, he is the Father of mercy, he begets them naturally. Now Christ is his own Sonne, [illegible] (as by way of distinction he is called) and his natural Sonne; yea, his humane 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 priviledges, then also his Fathers properties are natural to him; more natural then to us, who are but his adopted sons. And if we as the elect of God (who are but the adopted sons) are exhorted to put on Bowels of mercy, kindnesse, humblenesse of minde, meekenesse, etc. (as Colossians 3:12) 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 Son-ship is: God is love, (as John says) and Christ is love covered over with slesh, yea, our flesh. And besides, it is certain, that as God has fashioned the hearts of all men, and some of the sonnes of men to more mercy and pity (naturally) then others, and then the holy Spirit coming on them to sanctifie their natural dispositions, uses to work according to their tempers; even so it is certain, that he tempered the heart of Christ, and made it of a softer mold and temper then the tendernes of all men's hearts put together into one (to soften it) would have been of. When he was to assume an humane nature, he is brought in, saying, (Hebrews 10.) A body hast you fitted me: That is, an humane nature, fitted as in other things, so in the temper of it, for the God-head to work and show his perfections in best. And as he tooke an humane nature on purpose to be a merciful High Priest; as Hebrews 2:14 so such an humane nature, and of so special a temper and frame as might be more merciful than all Men or Angles. His humane 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, yet not for the frame of his spirit. It was an 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: & therefore Christ's heart had naturally in the temper of it, more pity than all men or Angles have, as through which the mercies of the great God were to be dispensed to 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, now natural must mercy needs be to him?

And therefore continue 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 while he was below: they are in him now as much as ever, and being his nature, (for nature we know is constant,) therefore still remains. You may observe, that when he was upon earth, minding to perswade sinners to have good thoughts of him, as he used that argument of his Fathers command given him; so he also layes open his own disposition: Matthew 11:28 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 disposition there, by preventing such hard thoughts of him, to allure them to him the more. We are apt to thinke, that he being so holy, is therefore of a severe and sowre disposition against sinners, and not able to beare them; no, says he, I am meek, gentlenesse 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 mee irreconcileable, it is my nature to forgive; I am meeke. Yea, but (may we thinke) he being the Sonne of God, and Heire of Heaven, and especially being now filled with glory, and sitting at God's right hand, he may now despise the lowlinesse of us here below; though not out of anger, yet out of that heighth of his greatness and distance that he is advanced to, in that we are too meane for him to marry, or be familiar with: He surely has higher thoughts, then to regard such poor low things as we are: And so though indeed we conceive him meeke, and not prejudiced with injuries, yet he may be too high and lofty to condescend so far as to regarde, 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 seeme gentle and curteous) but there is all this [illegible], 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, tooke into consideration all his glory to come, and utters both that and his meeknes with the same breath: So ver 27. All things are delivered to mee by my Father: and presently after for all this he says, Come to me all you that are heavie laden,—[I am meeke and lowly;] verse 28, 29. Look therefore what lovely, sweete, and delightfull thoughts you use to have of a deere friend, who is of an amiable nature, or of some eminently holy or meeke Saint, of whom you thinke with your selves, I could put my soul into such a mans hands, & can comprimise 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 forgivenesse, (who was the meekest man on earth) or treated with Ioseph, by what we reade of his bowels towards his brethren: or what thoughts we have of the tender hearts of Paul, or Timothy to the souls of men in begetting, and in 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 Thessalonians 2:8) and this, naturally, (as his word is, 2 Philippians 20.) even such and infinitely more raised apprehensions should we have of that sweetenesse and candour that is in Jesus Christ, as being much more natural to him.

And therefore the same Apostle does make Christ's compassions the pattern of his (Philippians 1:8): [reconstructed: God] is my witness, how greatly I long after you in the compassions of Jesus Christ. This phrase [in the bowels of Christ] has (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 show that those compassions were infused into him from Christ, and so longed after them with such kind of compassions as Christ had wrought in him: and if so, that Christ put such compassions into him, has he not them in himself much more? Paul had reason to say, [in the bowels of Christ] for (in this sense) I am sure he (once) had scarce the heart and compassion 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 compassion 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 compassions 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 [Instar] 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 metaphor to signify tender and motherly affections and mercies: so (Luke 1:78), [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 pattern in this in all, [Be you 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, or rather not his salvation dear, but 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 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 Thessalonians 3:6-7) and verse 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 high 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.

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, does 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 graciously affected to sinners: And 2. that the same spirit dwells and continues in and upon him for ever in Heaven.

For the first, It was the Spirit who over-shadowed his mother, and in the meantime knit that indissoluble knot between our nature and the second Person, and that also knit his heart to 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? 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 show 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 show those special gracious dispositions with which 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, 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 with doves, sympathizing and mourning each over other, so may we with Christ, for he thus sympathizes with us. And though he had the Spirit before, yet now he was anointed with him (in respect of such effects as these, which appertained to the execution of his office) with a larger measure, and more eminently than before. Therefore the Evangelist Luke notes upon it, (chapter 4:1) Jesus being full of the Holy Ghost, returned from Jordan. And Peter also puts the like gloss upon it, as appears (Acts 10:37) for speaking there of the baptism of John, he shows 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, etc. 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 sympathizing 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 his having received the Holy Ghost, (in the same fourth chapter of Luke) where first it is noted in verse 1 that he returned from being baptized, full of the Spirit, and so was led to be tempted: then in verse 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, (verse 18) [The Spirit of the Lord is upon me, because he has anointed me to preach the Gospel to the poor, (that is, in spirit, the afflicted in conscience for sin) he has 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, etc.] And when he had read so much as concerned the expressing the compassionate disposition of his spirit to sinners, (whose misery he sets down by all sorts of outward evils) then he reads no further, but closes 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 has anointed me to preach the Gospel to the poor:] That is, for this end, or for this very purpose has he given me his Spirit, because I was designed, or anointed to this work, and by that Spirit also has 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 to sinners, is that in Matthew 12:18-19, etc. out of another place of Isaiah, [Behold my beloved, in whom my soul is well pleased, I will put my Spirit upon him, and he shall show judgment to the Gentiles, etc.] 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 changes, and reforms men: As in like manner (according to the Hebrew phrase) in verse 20, by judgment is meant the work of God's grace on men's hearts: When he says [He will send forth judgment to 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 shows how he should carry it with a spirit, answerable and suitable to it, even full of all meekness, stillness, calmness, and modesty, which he expresses 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 stillness and meekness; without violence, or boisterousness. John had the voice of a crier, he was a man of a severe spirit; 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 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 and 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 then (you know) those words were together therewith uttered, [This is my beloved Son in whom I am well pleased] and they are the same words also, which together with God's giving him the Spirit, are joined in Isaiah 40, from where these words are taken. So that he was filled with the Spirit, to that end to raise up in him such sweet affections toward sinners.

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, does 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 members abides with them for ever, (as Christ promises, John 14:16) then much more does 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, (Isaiah 11:2) The Spirit of the Lord shall [rest] upon him. Indeed, and in that story of the Holy Ghost 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.] Indeed further, to put the greater emphasis upon it, it is twice repeated: So John 1:32, 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, verse 33, I knew him not, (says he) but he that sent me, gave me this token to know him by, Upon whom you shall see the Spirit descending, [and remaining on him,] the same is he. And further, (as it is intimated there) he rested on him, to that end, that he might baptize us with the Holy Ghost to the end of the world: [The same (says he) is he that baptizes 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 Psalm 45:7) which place is meant of him especially as he is in heaven, at God's right hand, in fullness of joy, (as Psalm 16, last verse, it is also spoken of him:) when also it is, that he goes forth in his majesty to conquer, (as Psalm 45:4) And yet then, meekness is not far off, but is made one of his dispositions in this height of glory: So it follows in the fore-cited verse, In your majesty ride prosperously, because of truth and meekness, etc. Therefore Peter says, (Acts 2:36) that that same Jesus whom you (Jews) have crucified, (and who was risen, and ascended) God has made both Lord and Christ: [Lord,] that is, has exalted him as king in heaven; and [Christ,] that is, has 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 10:38. Indeed, 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 Acts 2 we read.) Now it is a certain rule, that whatever 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 to this day) is because our High-priest and head himself was then afresh anointed with it. Therefore verse 33 of that Acts 2, 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 does to us by Christ, he first does it to Christ: all promises are made and fulfilled to him first, and so to us in him; all that he bestows on us, he receives in himself. And this may be one reason why (as John 7:39) the Spirit was 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 Revelation 1:3 (which book sets him out as he is since he went to heaven.) Now those seven spirits are the Holy Ghost, for so it must needs be meant, and not of any creature, as appears by the verse 4 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 show, that now Christ has 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 Jews only, but on Gentiles also, who were to be converted after he went to heaven. And so he has now a heart adequate to God's own heart, in the utmost extent of showing mercy to any whom God has intended it to.

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's 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 in Christ's heart in heaven, that does 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 to yourselves.

Section 2.

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, indeed more than ever. As,

1. The continuance of all those near and intimate relations and alliances to 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, etc. look what world they are made for, in that world they forever 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 (Romans 7:1), the wife is bound to her husband but so long as he lives. But these relations of Christ to us, were made in order to the world to come (as the Epistle to the Hebrews calls it:) and therefore are in their full vigor and strength, and receive their complement therein. Therefore it is, that Christ is said to be the same today, yesterday, and forever (Hebrews 13:8). To illustrate this by the constant and indissoluble tie of those relations of this world, whereto no difference of condition, whether of advancement or debasement, can give 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 (Genesis 45), where in the same speech he mentions both his own greatest dignities, and advancement, [God has made me a father to Pharaoh, and Lord of all his house, and a Ruler throughout all the land of Egypt:] (so verse 8.) and yet withal, he forgets not his relations, [I am Joseph your brother,] (verse 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, (verse 1-2). And the like he expresses to his father, (verse 9). Go to my father, and say, Thus says your son Joseph, God has made me Lord over all Egypt, (and yet your 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 a hundred twenty and seven provinces; who when she was in the arms of the greatest monarch on earth, and enjoyed highest favor with him, yet then she cries out, How can I endure to see the evil that shall come to my people, or how can I endure to see the destruction of my kindred? So (Esther 8:6).

She considered but her relation, and how does it work in her veins by a sympathy of blood? Now much more does 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, etc. and let the husband be as great and glorious as Solomon in all his royalty; all mankind would cry shame on such a man, if he should not now own his wife, and be a husband in all love and respect to her still. But beyond all these relations, the relation of Head and Members, as it is most natural, so it obliges most: No man ever yet hated his own flesh (says the Apostle) (though diseased and leprous) but loves and cherishes it. And it is the law of nature, that if one member be honored, all the members are to rejoice with it (1 Corinthians 12:26), and if one member suffer, all the rest are to suffer with it. Even so is Christ (as verse 12). And these relations are they that do move Christ to continue his love to us. Jesus knowing that he was to depart out of this world, having loved his own who were in the world, he loved them to the end (John 13:1). And the reason thereof is put upon his relation to them; they were his own; and his own by virtue of all relations whatever, his own brethren, his own spouse, his own flesh; and the very world will love its own (as himself speaks) much more will he himself love his own. He that provides not for his 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 all the relations that are found on earth. First he is the founder of all relations, and affections that accompany 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 O Lord, you are our Father, and our Redeemer, etc. (Isaiah 36:16). 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 adds, Look down from heaven, and behold from the habitation of your holiness and your glory. There are but two things that should make him to neglect sinners; his holiness, as they are sinners, and his glory, as they are mean and low creatures: now he there mentions both, to show that notwithstanding either, as they are sinners he rejects them not, and as they are base and mean he despises 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, with which he loves and owns us. And therefore he calls his Church both Sister and Spouse (Song of Solomon 5:1).

3. He is the pattern and exemplar of all these our relations, and they all are but the copies of his. Thus in (Ephesians 5), 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 verse 25. Indeed, verses 31, 32, 33, the marriage of Adam, and the very words he then spoke, 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 secretly, 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 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 ceremonial types.

If therefore no advancement does or ought to alter such relations in men, then not in Christ. He is not ashamed to call us brethren; as (Hebrews 2:11). And yet the Apostle had just before said of him, verse 9: We see Jesus crowned with glory and honor. Indeed, 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 persecute you me? cries the Head in heaven: the foot was trodden on, but the Head felt it, though crowned with glory and honor. We are flesh of his flesh, and bone of his bone (Ephesians 5:30), and therefore as Esther said, so says Christ, How can I endure to see the evil that befalls my people? If a husband has a wife that is humble, and he becomes a King, it were his glory and not his shame to advance her; indeed, it were his shame to neglect her: especially, if when the betrothal 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 has 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 to at last; that being first in God's intention, which is last in execution. For God at the beginning does look at the end of his works, and at what he means to make them. And so, he then originally 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 with which at last he meant to endow us. He showed 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 to Adam, whose marriage was in all ways a 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 you. 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 original condition to which God meant again to bring us, the more eminently illustrious. And therefore we being married to 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 lowliness 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 became frail and subject to infirmities, that he therefore took part of the same, as (Hebrews 2:13). And correspondingly on the other side, he being now advanced to the glory ordained for him, he can never rest till he has restored us to that beauty wherein at first we were presented to him, and till he has purged and cleansed us, that so he may present us to himself a glorious Church, (as you have it, Ephesians 5:26-27) even such as in God's first intention we were shown to him to become; having that native and original beauty, and possessing that estate wherein he looked upon us, when he first took a liking to us, and married us. This is argued there from this very relation of his being our husband, verses 25-26. And therefore though Christ is now in glory, yet let not that discourage you, for he has the heart of a husband toward you, being betrothed to you forever, in faithfulness, and in loving kindness (as Hosea 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 sanctify and to cleanse you, till he has restored you to that beauty which once he took such a liking of.

A second engagement. This love of his to 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 certainly love them to 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, does beget a further care and love toward them. And the like effect those eminent sufferings of Christ for us, have certainly produced in him; we may see this in parents, for besides that natural affection planted in mothers toward their children, (as they are theirs) the very pains, hard labor, and travail they were at in bringing them forth, increases their affections toward them, and that in a greater degree than fathers bear. And therefore the eminence of affection is attributed to that of the mother toward her child, and put upon this that it is the son of her womb (Isaiah 49:15). And then, the performing of that office and work of nursing them themselves, (which yet is done with much trouble and disquietment) does (in experience) yet more endear those their children to them which they so nurse, to an apparent difference of deep affection and love, in comparison of that which they put forth to others of their own children which they nursed not. And therefore in the same place of Isaiah, as the mother's affection to the son of her womb, so to her suckling child, is mentioned, as being the highest instance of such love. And as thus in paternal affection, so also in conjugal. In such mutual loves in the pursuing of which, there have any difficulties or hardships 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 to 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 Jewes, 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, & had led them in the wildernesse, and given them that good Law that was their wisdom in the sight of all the Nations, and by his prayers kept off God's wrath from them. And who ever (of all those Heroes we read of) did so much for any Nation, who yet were continually murmuring at him, and had like once to have stoned him? and yet, what he had done for them did so mightily engage his heart, and so immoveably point and fixe it to 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 Sonne of Adam was tempted with,) and still went on to intercede for them, and among other used this very argument to God, even the consideration of what he had already done for them (as with what great might and power, he had brought them out of Aegypt, etc.) thereby to move God to continue his goodness to them, so Exodus 32:11 and elsewhere, And this overcame God, as you may read in the 14. verse of the fore-named chapter Yea, so set was Moses his heart upon them, that he not only refused that former offer which God made him, but he made an offer to God of himself, to sacrifice his portion in life for their good: Rather (says he) blot me out of the book of life: So verse 32.

And we may observe the like zealous love in holy Paul, towards all those converts of his, whom in his Epistles he wrote to; towards whom, that which so much endeared his affections, was the paines, the cost, the travail, the care and the sufferings that he had had in bringing them to 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 expresses himself, Galat. 4:11 and verse 19. he utters himself yet more deepely; My little children (says he) of whom I again travaile in birth, untill Christ be formed in you. He professes himself content to be in travail again for them, rather than lose that, about which he had been in travail for them once before.

Now from both these examples (whereof the one was Christ's Type, and the other the very copy and patern of Christ's heart) we may raise up our hearts to the perswasion of that love and affection which must needs be in the heart of Christ, from that which he has done and suffered, for us.

First, For Moses, did Moses ever do that for that people, which Christ has done and suffered for you? He acknowledged that he had not borne that people in his wombe, but Christ bare us all, and we were the travaile of his soul, and for us he endured the birth-throws of death (as Peter calls them, Acts 2:24) And then for Paul, was Paul crucified for you? (says Paul likewise of himself) but Christ was, and he speaks it the more to enhaunce the love of Christ. Or if Paul had been crucified, would, or could it have profited us? no; If therefore Paul was contented to have been in travail again for the Galatians, when he feared their falling away; then how does Christ's heart work much more towards sinners? he having put in so infinite a stock of sufferings for us already, which he is loath to lose; and has so much love to us besides, that if we could suppose, that otherwise we could not be saved, he could be content to be in travail again, and to suffer for us afresh: But he needed to do this but once (as the Apostle to the Hebrews speaks:) so perfect was his Priesthood. Be assured then, that his love was not spent or worne out at his death, but encreased by it. His love it was that caused him to die, and to lay down his life for his sheep; and greater love than this, has no man, (said himself before he did it.) But now having died, this must needs cause him from his soul to cleave the more to them.

A cause, or a person that a man has suffered much for, according to the proportion of his sufferings, is one's love and zeal to it; for these do lay a strong engagement upon a man: because otherwise he loses the thanks and the honor of all that is already done and past by him. Have you suffered so many things in vain? says the Apostle to the Galatians (Galatians 3:4), where he makes a motive and an incitement of it, that seeing they had endured so much for Christ, and the profession of him, they would not now lose all for want of doing a little more. And does not the same disposition remain in Christ? Especially seeing the hard work is over and dispatched which he was to do on earth; and that which now remains for him to do in heaven, is far more sweet and full of glory, and as the reaping in joy, of what he had here sown in tears. If his love was so great, as to hold out the enduring so much; then now when that brunt is over, and his love is become a tried love, will it not continue? If when tried in adversity, (and that is the surest and strongest love) and in the greatest adversity that ever was; if it then held, will it not still do so in his prosperity much more? Did his heart stick to us, and by us in the greatest temptation that ever was; and will his glorious and prosperous estate take it off, or abate his love to us? Certainly no: [Jesus the same today, yesterday, and forever.] (Hebrews 13:8). When he was in the midst of his pains, one for whom he was then suffering, said to him, Lord remember me when you come into your kingdom; and could Christ mind him then? (As you know he did, telling him, This day you will be with me in Paradise.) Then surely when Christ came to Paradise, he would do it much more; and remember him too, by the surest token that ever was, and which he can never forget, namely, the pains which he was then enduring for him. He remembers both them and us still, (as the Prophet speaks of God.) And if he would have us remember his death till he comes, so to cause our hearts to love him; then certainly himself does 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 to him. And therefore while he continues in that place, and invested with that office, (as he forever does) 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 encouragement 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 show, to make up this demonstration:

First, that this office of High-Priesthood is an office erected wholly for the showing of grace and mercy.

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

For the first. The office of High-Priesthood is altogether an office of grace: and I may call it the Pardon-office, set up and erected by God in heaven; and Christ, he is appointed the Lord and Master of it. And as his Kingly office is an office of power and dominion, and his Prophetic office an office of knowledge and wisdom; so his Priestly office is an office of grace and mercy. The High-Priest's office did properly deal in nothing else. If there had not been a Mercy Seat in the Holy of Holies, the High-Priest had not at all been appointed to have gone into it. It was mercy, and reconciliation, and atonement for sinners, that he was to treat about, and so to officiate for at the Mercy Seat; he had had otherwise no work, nor anything to do when he should come into the most holy place. Now this was but a typical allusion to this office of Christ's in heaven. And therefore the Apostle (in the text) when he speaks of this our High-Priest's being entered into heaven, he makes mention of a throne of grace, and this in answer to that in the type both of the High-Priest of old, and of the Mercy Seat in the Holy of Holies. And further to confirm this, the Apostle goes on to open that very type, and to apply it to Christ, to this very purpose which we have now in hand: and this in the very next words to my text (Hebrews 5:1-3); in which he gives a full description of a High-Priest, and all the properties and requisites that were to be in him, together with the eminent and principal end that that office was ordained for. Now the great and essential qualifications there specified; that were to be in a High-Priest, are mercy and grace, and the ends for which he is there said to be ordained, are works of mercy and grace. And besides what the words in their single standing do hold forth to this purpose; observe that they come in to back and confirm that exhortation in the text, wherein he had set forth Christ as a High-Priest touched with the feeling of infirmities; and that therefore we should come with boldness for grace and mercy: for every High-Priest (says he) taken from among men is ordained for men in things pertaining to God: that he may offer both gifts and sacrifices for sin. One who can have compassion, etc. So that these words are a confirmation of what he had before said, and do set out Christ the substance, in his grace and mercifulness, under Aaron and his sons the shadows: and all this for the comfort of believers.

Now first, for the ends for which those High-Priests were appointed, they speak all nothing but grace and mercy to sinners; it is said, he was one ordained [for men,] to offer both gifts and sacrifices for sins. There is both the finis cujus, the end for whom, and the finis cui, the end for which he was ordained.

1. For whom, He was ordained for men, that is, for men's cause, and for their good: Had it not been for the salvation of men, God had never made Christ a Priest. So that he is wholly to employ all his interest and power for them, for whose cause he was ordained a Priest, and that in all things that are between God and them. He is to transact [〈 in non-Latin alphabet 〉], all things that are to be done by us towards God, or for us with God; he is to take up all our quarrels with God, and to mediate a reconciliation between us and him; He is to procure us all favor from God, and to do all that which God would have done for our salvation. And that he might do this willingly, kindly, and naturally for us, as every High-Priest was taken from among men; so was Christ, that he might be a Priest of our own kind, and so be more kind to us, than the nature of an Angel could have been. And how much this conduces to his being a merciful High-Priest, I shall show soon.

2. The end for which every High-Priest was ordained, shows this. He was to offer gifts and sacrifices for sins: sacrifices for sins, to pacify God's wrath against sin, and gifts to procure his favor. You know the Apostle in the foregoing words had mentioned grace and mercy, and encouraged us to come with boldness to this High-Priest for both; and answerably, to encourage us the more, he says, the High-Priest by his office was to offer for both; gifts to procure all grace, and sacrifices to procure all mercy for us, in respect of our sins. Thus you see the ends which he is ordained for, are all matter of grace and mercy, and so of encouragement to men for the obtaining of both, verse 1.

3. The qualification that was required in a High-Priest, was, that he should be one that could have compassion, etc. and this is set forth, verse 2. He that was High-Priest, was not chosen into that office for his deep wisdom, great power, or exact holiness; but for the mercy and compassion that was in him. That is it which is here made the special (and therefore the only mentioned) property in an High-Priest, as such; and the specific and essential qualification that was inwardly and internally to constitute him, and fit him for that office: as God's appointment did, outwardly and externally, as verse 4 has it. And the word [[〈 in non-Latin alphabet 〉],] [that can, or is able] imports an inward faculty, a spirit, a disposition, a heart that knows how to be compassionate. And it is the same word that the Apostle had before used, to express Christ's heart by, even in the words of the Text, [[〈 in non-Latin alphabet 〉]] that is, [Who can be touched with the feeling of our infirmities.] And he had also used it of him before that, in the point of mercy, Chapter 2:18. [[〈 in non-Latin alphabet 〉], etc.] [he is able] to help, etc. which is not meant of any external power, (which we usually call Ability) but of an internal touch in his will; He has an heart able to forgive, and to afford help.

Now therefore if this be so essential a property to a High-Priest as such; then it is in Christ most eminently. And as Christ had not been fit to have been God's King, if he had not had all power and strength in him, which is essential to constitute him a King; so nor to have been God's High-Priest, if he had not had such a heart for mercifulness; yes, and no longer to have been a Priest, than he should continue to have such a heart. Even as that which internally qualifies a Minister for the ministry is his gifts, which if he loses, he is no longer to be in that office: Or, as reason makes a man a man, which if he loses he becomes a beast: Thus no longer should Christ continue to be a Priest, than he has a heart that can have compassion, (as this second verse has it.) And the word which we translate [to have compassion] is exceeding emphatical, and the force of it observable; it is in the original [⟨ in non-Latin alphabet ⟩] and signifies [to have compassion according to every one's measure and proportion.] He had said of Christ in the words of my text, that he was touched with the feeling of our infirmities, or that, he had a suffering with us in all our evils: and this word also here used imports a suffering: But then, some greatly distressed souls might question thus; Though he pities me, and is affected, yet my misery and sins being great, will he take them in to the full, lay them to heart, to pity me according to the greatness of them? To meet with this thought therefore, and to prevent even this objection about Christ's pity, the Apostle sets him out by what was the duty of the High-Priest who was his shadow; that he is one that can have compassion according to the measure of every one's distress; and one that considers every circumstance in it, and will accordingly afford his pity and help, and if it be great, he has a great fellow-feeling of it, for he is a great High-Priest: Your misery can never exceed his mercy. The word here used comes from [⟨ in non-Latin alphabet ⟩] a measure, and [⟨ in non-Latin alphabet ⟩] to suffer. And that it is the Apostle's scope to hold this forth in this word, is evident by what follows, for he on purpose makes mention of those several degrees, proportions, and ranks of sinners under the old Law, who were capable of mercy and compassion, who can have compassion (says he) on the [ignorant,] and on them that are [out of the way.] In the old Law you may read of several degrees and kinds of sins, for which God appointed or measured out differing and proportionable sacrifices. So for sins of ignorance there was one kind of sacrifice (Leviticus 4:2 and 5) and another for sins against knowledge, or such as were knowingly committed (Chapter 6:2-3 compared with verse 6). Now when any sinner came to the High-priest to make atonement for him, the Priest was wisely to consider the kind and the proportion of his sin; as whether it were a sin of mere ignorance, or whether it were against knowledge, and accordingly he was to proportion a sacrifice, and to mediate for him: And so he did [⟨ in non-Latin alphabet ⟩], pity him according to measure, or according to reason or discretion, (as in the margin it is varied.) And therefore the Apostle here mentions both the ignorant, (that is, those that sin out of mere ignorance) and them that are gone out of the way, namely, by willful and deliberate iniquity. And so by this property that was to be in the High-priest, does he here set forth Christ. As the measure of any man's need and distress is from sin and misery, accordingly is he affected towards him. And as we have sins of several sizes; accordingly has he mercies, and puts forth a mediation proportionable; whether they be ignorances, or sins of daily incursion, or else sins more gross and presumptuous. And therefore let neither of them discourage any from coming to Christ for grace and mercy.

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

And that is the second thing which I at first propounded; that this office did lay a duty upon him to have compassion: And it necessarily follows from the former. And answerably to confirm this, we have both these two brought to our hands in one place together, (and which is a parallel place to this last interpreted) it is (Hebrews 2:17). [That he might be a merciful and a faithful High-priest, etc.] He is at once here said to be both merciful and faithful: And both are attributed to him, in respect of this High-priest's office, [faithful High-Priest:] and that, as it is to be executed in heaven, after the days of his flesh ended. For the Apostle giving the reason of it, and showing what it is that fits him to be such a High-Priest, adds, verse 18. [In that himself has suffered:] so that it relates to the time after his sufferings ended. Now in that he is said to be [merciful,] this relates to that internal disposition of his heart, (before spoken of) qualifying him for this office; and in that he is said to be [faithful,] that respects his execution of it; he is faithful in the discharge of the duty which that place lays on him.

So then, this goes further than the former, for it shews, that to exercise mercy, is the duty of his place, and that, if he will be faithful, he must be merciful. For faithfulness in any office, imports an exact performance of something appointed by him, who designes one to that office, and that as a duty: and that this is a true description of faithfulness, and also that this faithfulness so described is in Christ, we have at once implyed, in that which immediately follows in the beginning of the 3. chapter v. 3. Who was (says the Apostle, going on to speak of Christ) faithful to him that appointed him, as Moses also was faithful in all his house: we have the same thing as expresly spoken in that forequoted place, Hebrews 5. (in the next words to those we even now opened,) verse 3. And by reason hereof [he ought] to offer for sins:— he speaks it of Christ's Type, the High-Priest, (as the former also he had done) But thereby to show that it is Christ's duty also to mediate for all that come to him, He ought to do it. Now then to enforce this consideration, for the help of our faith herein; If this office does by God's appointment thus bind him to it, and if it be the duty of his place, then certainly he will performe it most exactly, for else he does not do his duty. And our comfort may be, that his faithfulness lies in being merciful; therefore (you see) they are both here joined together. Every one is to do the proper duty of his place, and exactly to see to that And therefore the Apostle Romans 12. exhorting to the discharge of the duties of each office in the Church, verse 7. he says, Let him that has a Ministry committed to him, wait on his ministry; and (among others) if his place of ministration be to show mercy, (as verse 8.) (which was an office in the Church, upon which lyed the care of the poor and sick) he is to do it with cheerfulnesse. And so says Christ of himself, Isaiah 61:1, 2. The Spirit of the Lord is upon me, to bind up the broken hearted, to open the prison doores to them that are bound, (to visit and relieve them) and to preach good tidings to the meeke. Such kind of souls are they that he has the charge of. He is the great Shepheard and Bishop of souls, 1 Peter 2. ult. and the sick, and the broken, they are his sheep, his charge, his Diocese, as Ezekiel has it, chapter 34:16 And to tend such as these, he looks for ever upon it as his duty, as his own expression upon the like occasion imports, in John 10:16 Other sheep I have, (says Christ) them I [must] bring, etc. Observe how he puts a [[illegible]] an [I must] upon it; looking at it as his duty, strictly laid upon him by his place of being a Shepheard. And the proper duty of his place being to show mercy, he does it with cheerfulnesse, (as the Apostle speaks:) For Mercy makes one do what they do, with cheerfulnesse. And Christ, as he is the Bishop, so the [illegible], the Deacon also, (for he beares all offices to his Church) as of the circumcision, so of the uncircumcision also: so he is called, Romans 15:8 And these offices of High-Priest, Shepheard, Bishop, etc. he has still in heaven; for he continues a Priest for ever, Hebrews 7:24

Now therefore to conclude this Head: Never feare that Christ's great advancement in heaven, should any whit alter his disposition; for this his very advancement engages him the more. For although he be entred into the heavens; yet consider withall that it is here added, [to be an High-Priest] there; and so long, feare not: for his place itself will call for mercy from him to them that treat with him about it. And although in the heavens he be advanced far above all principalities and powers, yet still his High-Priesthood goes with him, and accompanies him: For such an High-Priest became us, as was higher than the heavens, Hebrews 7:26 And further, though he sits at God's right hand, and on his Fathers Throne, yet that Throne it is a Throne of grace, (as the Text has it) upon which he sits. And as the Mercy-seat in the Type was the farthest and highest thing in the Holy of Holies; so the Throne of grace (which is an infinite encouragement to us) is the highest seat in heaven. So that if Christ will have, and keep the greatest place in heaven, the highest preferment that heaven itself can bestow upon him, it engages him to grace and mercy. The highest honour there has this Attribute of Grace annexed to it in its very title, [A Throne of Grace:] And as Solomon says, A Kings Throne is established by righteousness, it continues firme by it; so is Christ's Throne by Grace. Grace was both the first founder of his Throne, or his raiser to it, and also it is the establisher of it.

First, it is the founder of it; For the reason why God did set him up in that place, was, because he had more grace and mercy in his heart, than all the creatures had, or could be capable of. All Favourites are usually raised for something that is eminent in them, either beauty, pleasantnesse of wit, State-policie, or the like. Now if you aske what moved God to advance Christ to this high Throne, it was his grace: So Psalm 45:3 [Grace] is poured into your lips, (and so dwels much more in his heart) [Therefore] God has blessed you: (so it followes:) namely, with all those glories in heaven (which are God's blessing to his Sonne.)

And then secondly, Grace is the upholder of his Throne: so verse 4. of the aforesaid Psalm 45. In your majesty—prosper you; as well because of meekness, as of righteousness, and also because of Truth; that is, the word of truth, the Gospel of our salvation, (as Paul exegetically expounds it, Ephesians 1:13) These are the pillars and supporters of his throne and majesty: And there are two of them, you see, that are of grace, (meekness, and the Gospel of our salvation) to one of justice, or righteousness; and yet that one is for us too. And these establish Christ's Throne: So it followes, verse 6. Your Throne, O God, is for ever and ever: And you know who applies this to Christ, Hebrews 1:8 Feare not then, when as meekness supports his majesty, and grace his throne; and when as he holds his place by showing these. And thus much from that office that is laid upon Christ as he is a Priest.

A fourth engagement, which added to the former, may mightily help our faith in this, is, his own interest; both in that our salvation is the purchase of his blood; and also that his own joy, comfort, happiness, and glory are increased and enlarged by his showing grace and mercy, in pardoning, relieving, and comforting his members here on earth, under all their infirmities. So that, besides the obligation of an office undertaken by him for us, there is the addition of a mighty interest of his own, coincident therewith, to fix his heart to faithfulness for us, in all that does concern us. We see that advocates and attorneys who plead for others, although that they have no share in the estate for which they plead, no title to, or interest therein; yet when they have undertaken a client's cause, (if honest) how diligent will they be to promote and carry it for that their client, simply because it is their office, and the duty of their place; and yet they have but a very small fee given them, in comparison of that estate which oftentimes they follow suit about: How much more would their diligence be whetted, if the lands and estates they sue for, were their own, or a purchase of theirs for their wives' jointure, or children's portions? Now such is the pardoning of our sins, the salvation of our souls, and the comforting of our hearts to Christ; these are the purchase of Christ's blood, and while he is exercised in promoting these, he does good to his own child and Spouse, &c. which is in effect a doing good to himself. Indeed, to do these, brings in to himself more comfort and glory, than it procures to them. And therefore the Apostle in the beginning of the following chapter, (namely, Hebrews 3) says, that Christ is engaged to faithfulness in the execution of his office, not as a mere servant only, who is entrusted by his Master, but as an owner, who has an interest of possession in the things committed to his care, and a revenue from these: So verse 5. Moses truly (says he) was faithful as a servant in God's house; but Christ as a Son over his own house, (that is, as an heir of all) Whose house (or family) are we, (says the Apostle,) verse 6. If a physician for his fee will be faithful, although he be a stranger; much more will he be so if he be father to the patient, (so as his own life and comfort are bound up in that of the child's) or when much of his estate and comings in are from the life of the party to whom he ministers physic: In such a case they shall be sure to want for no care and cost, and to lack no cordials that will comfort them, no means that will cure them, and keep them healthful, and no fit diet that may nourish and strengthen them. As the care of that prince of the eunuchs, in Daniel 1, was, to have those children committed to his charge, to eat and drink of the best, because that on their looks and good liking his place depended: Now so God has ordered it, even for an everlasting obligation of Christ's heart to us, that his giving grace, mercy, and comfort to us, is one great part of his glory, and of the revenue of his happiness in heaven, and of his inheritance there.

First, to explain how this may be, consider, That the human nature of Christ in heaven has a double capacity of glory, happiness, and delight; One in that near fellowship and communion with his Father, and the other Persons, through his personal union with the Godhead. Which joy of his in this fellowship, Christ himself speaks of (Psalm 16, the last verse) as to be enjoyed by him, In your presence is [fullness of joy,] and at your right hand are pleasures for evermore. And this is a constant and settled fullness of pleasure; such as admits not any addition or diminution, but is always one and the same, and absolute and entire in itself; and of itself alone sufficient for the Son of God, and heir of all things to live upon, though he should have had no other comings in of joy and delight from any creature. And this is his natural inheritance.

But God has bestowed upon him another capacity of glory, and a revenue of pleasure to come in another way; and (correspondingly) another fullness, namely, from his Church and Spouse, which is his Body. Thus Ephesians 1, when the Apostle had spoken the highest things of Christ's personal advancement in heaven that could be uttered, as of his sitting down at God's right hand far above all principalities and powers, &c. (verses 20-21) yet verse 22 he adds this to all, And gave him to be a Head to the Church, which is his Body, the [fullness] of him who fills all in all. So that although he of himself personally be so full, (the fullness of the Godhead dwelling in him) that he overflows to the filling all things; yet he is pleased to account (and it is so in the reality) his Church and the salvation of it to be another fullness to him, super-added to the former. As Son of God he is complete, and that of himself; but as a Head, he yet has another additional fullness of joy from the good and happiness of his members. And as all pleasure is the companion, and the result of action; so this arises to him, from his exercising acts of grace, and from his continual doing good to, and for those his members; or (as the Apostle expresses it) from his filling them with all mercy, grace, comfort, and felicity; himself becoming yet more full, by filling them; and this is his inheritance also, as that other was. So as a double inheritance Christ has to live upon; One personal, and due to him (as he is the Son of God) the first moment of his incarnation, before he had wrought any one piece of work towards our salvation: Another acquired, purchased, and merited by his having performed that great service and obedience: And certainly, besides the glory of his person, there is the glory of his office, of Mediatorship, and of Headship to his Church: And though he is never so full of himself, yet he despises not this part of his revenue that comes in from below. Thus much for explication.

Now secondly, for the confirmation and making up the demonstration in hand. This superadded glory and happiness of Christ is enlarged and increased, still as his members come to have the purchase of his death more and more laid forth upon them: so as when their sins are pardoned, their hearts more sanctified, and their spirits comforted, then he comes to see the fruit of his labor, and is comforted thereby, for he is the more glorified by it: indeed he is much more pleased and rejoiced in this, than themselves can be. And this must needs keep up in his heart his care and love to his children here below, to water and refresh them every moment (as Isaiah speaks, Isaiah 37:3). For in thus putting forth acts of grace and favor, and in doing good to them, he does but good to himself; which is the surest engagement in the world. And therefore the Apostle exhorts men to love their wives, upon this ground, that in so doing, they love themselves (Ephesians 5:28: "So ought men to love their wives, as their own bodies: he that loves his wife, loves himself") — so strict and near is that relation. Now the same does hold true of Christ in his loving his Church. And therefore in the same place, the love of Christ to his Church is held forth as the pattern and exemplar of ours, so verse 25: "Even as Christ also loved the Church." And so it may well be argued from that by comparing the one speech with the other, that Christ in loving his Church, does but love himself; and then the more love and grace he shows to the members of that his body, the more he shows love to himself. And accordingly it is further added there, verse 27, that he daily washes and cleanses his Church (that is, both from the guilt and power of sin), that he might present it to [himself] a glorious Church, not having spot or wrinkle, etc. Observe, it is to [himself]. So that all that he does for his members is for himself, as truly, indeed more fully than for them; and his share of glory out of theirs is greater than theirs, by how much the glory of the cause is greater than that of the effect. And thus indeed the Scripture speaks of it: as, while it calls the saints the glory of Christ (so 2 Corinthians 8:23), and Christ, in John 17:13, and verses 22-23, says that he is glorified in them. And Psalm 45, where Christ is set forth as Solomon in all his royalty and majesty; yet verse 11, he is said greatly to desire or delight in the beauty of his Queen: that is, the graces of the saints; and that not with an ordinary delight, but he greatly desires; his desire is increased as her beauty is: for that is there brought in as a motive to her to be more holy and conformed to him, to incline her care, and forsake her father's house, verse 10: "So shall the King greatly desire your beauty." Christ has a beauty that pleases him, as well as we have, though of another kind; and therefore he ceases not till he has got out every spot and wrinkle out of his spouse's face (as we heard the Apostle speak even now) so to present her glorious to himself; that is, delightful and pleasing in his eye. And suitably to this (to confirm us yet more in it), Christ in that sermon which was his solemn farewell before his going to heaven, assures his disciples that his heart would be so far from being weaned from them, that his joy would still be in them, to see them prosper and bring forth fruit; so John 15:9-11, where his scope is to assure them of the continuance of his love to them when he should be gone; so verses 9-10: "As my Father has loved me, so have I loved you. Continue in my love, etc." As if he had said, "Fear not my love, nor the continuance of it in my absence; but look to do your duty, etc." And to give them assurance of this, he further tells them, that even when he is in heaven, in the greatest fullness of pleasure at God's right hand, yet even then his joy will be in them, and in their well-doing; so verse 11: "These things have I spoken to you that my joy may remain in you, and that your joy may be full." He speaks just like a father that is taking his leave of his children, and comforting them at his departure, and giving them good counsel, to take good courses when he is gone from them, to keep his commandments, and to love one another, so verses 10 and 12, and backs it with this motive: "So shall my joy remain in you" (it is as fathers use to speak), "and it will be for your good too, your joy will be also full." To open these words a little, the word "remain" 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 says, "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 hear and know of you, that you agree and are loving each to other, and keep my commandments. The joy which he there calls his joy, "my" joy, is not to be understood Objectively, of their joy in him, as the object of it: but Subjectively, of the joy that should be in himself, and which he should have in them. So Augustine long since interpreted it. "Quodnam (says he) est illud gaudium Christi [in nobis,] nisi quod ille dignatur gaudere [de nobis?]" — what is Christ's joy in us, but that which he vouchsafes to have of and for us? And it is evident by this, that otherwise if it were their joy which he meant in that first sentence, then that other that follows, "And your joy shall be full," were a tautology. He speaks therefore of his joy and theirs, as of two distinct things: and both together were the greatest motives that could be given to encourage and quicken his disciples in obedience. Now take an estimate of Christ's heart herein, from those two holy apostles Paul and John, who were smaller resemblances of this in Christ. What (next to immediate communion with Christ himself) was the greatest joy they had to live upon in this world, but only the fruit of their ministry appearing in the graces both of the lives and hearts of such as they had begotten to Christ? See how Paul utters himself (1 Thessalonians 2:19): "What is our hope," says he, "or joy, or crown of rejoicing? You are our glory and our joy" (verse 20). And in 3 John 3, John says the like, that he greatly rejoiced of that good testimony he had heard of Gaius: "For," says he, "I have no greater joy than to hear that my children walk in the truth" (verse 4). Now what were Paul and John but instruments by whom they believed and were begotten? and not on whom: neither of these were crucified for them; nor were these children of theirs the travail of their souls: how much more then to 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 come in to him for grace and mercy, and to walk in truth, rejoices him much more; for he thereby sees of the travail of his soul, and so is satisfied. Certainly what Solomon says of parents (Proverbs 10:1), that a wise son makes a glad father, etc., is much more true of Christ. Holiness, and fruitfulness, and comfortableness in our spirits while we are here below, make glad the heart of Christ, our everlasting Father. He himself has said it; I beseech you, believe him, and carry yourselves accordingly. And if part of his joy arises from this, that we thrive and do well; then doubt not of the continuance of his affections: for love to himself will continue them towards us, and readiness to embrace and receive them when they come for grace and mercy.

There is a fifth engagement, which his very having our nature (which he still wears in heaven), and which the end or intention which God had in ordaining Christ's assuming it, does put upon him forever. For one great end and project of that personal union of our nature to the Godhead in the second Person forever, was, that he might be a merciful High-Priest. So that as his office lays it as a duty upon him, so his becoming a Man qualifies him for that office, and the performance of it (and so may afford a further demonstration of the point in hand). This we find both to have been a requisite in our High-Priest, to qualify him the better for mercy and compassion; 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 merciful. So Hebrews 5:1 (the place even now insisted on, when yet this primary qualification I then passed over, and reserved to this mention) it is said, Every High-Priest [taken from among men] is ordained for men (and that, to this end) that so he might be one that can have compassion: namely, with a pity that is natural and kindly; such as a man bears to one of his own kind. For otherwise the angels would have made higher and greater High-Priests than one of our nature; but then they would not have pitied men, as men do their brethren, of the same kind and nature with them.

And secondly, this was also God's end and intention in ordaining Christ's assumption of our nature, which that other place before cited (namely, Hebrews 2:16-17) holds forth: Verily he took not on him the nature of angels, but the seed of Abraham — that is, a human nature, and that made too of the same stuff that ours is of. And it behooved him to be made like us in all things, that he might be a merciful High-Priest, etc. [illegible: Greek text] — to the end he might become, or be made merciful.

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

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

1. Hereby is held forth an evident demonstration (and the greatest one that could have been given to men) of the everlasting continuance of God's mercies to men: by this that God is for everlasting become a man; and so we are thereby assured, that he will be merciful to men, who are of his own nature, and that forever. For as his union with our nature is for everlasting, so thereby is sealed up to us the continuation of these his mercies, to be for everlasting. So that he can, and will no more cease to be merciful to men, than himself can now cease to be a man, which can never be. And this was the end of that assumption.

But secondly, that was not all: his taking our nature not only adds to our faith, but some way or other even to his being merciful. Therefore it is said, that he might be made merciful, etc. — that is, merciful in such a way, as otherwise God of himself alone had never been; namely, even as a man. So that this union of both natures, God and Man, was projected by God to make up the rarest compound of grace and mercy in the result of it, that ever could have been; and thereby fully fitted and accommodated to the healing and saving of our souls. The greatness of that mercy that was in God contributes the stock and treasury of those mercies to be bestowed on us; and to the greatness of these mercies nothing is, or could be, added by the human nature assumed; but rather, Christ's Manhood had all his largeness of mercy from the Deity. So that had he not had the mercies of God to enlarge his heart toward us, he could never have held out to have forever been merciful to us. But then, this human nature assumed adds a new way of being merciful: it assimilates all these mercies, and makes them the mercies of a Man; it makes them human mercies, and so gives a naturalness and kindliness to them to our capacities. So that God does now in as kindly and as natural a way pity us, who are flesh of his flesh and bone of his bone, as a man pities a man — thereby to encourage us to come to him, and to be familiar with God, and treat with him for grace and mercy, as a man would do with a man; as knowing, that in that man Christ Jesus (whom we believe upon) God dwells, and his mercies work in and through his heart in a human way.

I will no longer insist upon this notion now, because I shall have occasion to touch upon it again, and add to it under that next third general Head, of showing the way how Christ's heart is affected toward sinners. Only let us take notice what comfort this may afford to our faith, that Christ must cease to be a man, if he continues not to be merciful; seeing the very plan of his becoming a man was, that he might be merciful to us, and that in a way so familiar to our apprehensions, as our own hearts give the experience of the like, which otherwise (as God) he was not capable of. And add but this bold word to it (though a true one) that he may now as soon cease to be God, as to be a man. The human nature (after he had once assumed it) being raised up to all the natural rights of the Son of God; of which one (and that now made natural to him) is, to continue forever united. And he may as soon cease to be either, as to be ready to show mercy. So that not only the scope of Christ's office, but also the intention of his assuming our nature, does lay a further engagement upon him, and that more strong than any, or than all the former.