church, upon which lay the care of the poor and sick), he is to do it with cheerfulness.' And so says Christ of himself, Isa. lxi. 1, 2, ‘The Spirit of the Lord is upon me, to bind up the broken-hearted, to open the prison doors to them that are bound,' to visit and relieve them, and to preach good tidings to the meek.' Such kind of souls are they that he hath the charge of. He is the great shepherd and bishop of souls, 1 Peter ii. 25, and the sick, and the broken, they are his sheep, his charge, his diocese, as Ezekiel hath it, chap. xxxiv. 16. And to tend such as these, he looks for ever upon it as his duty, as his own expression upon the like occasion importeth, in John x. 16, Other sheep I have' (says Christ), 'them I must bring,' &c. Observe how he puts a μ dî, an I must upon it; looking at it as his duty, strictly laid upon him by his place of being a shepherd. And the proper duty of his place being to shew merey, he doth it with cheerfulness, as the apostle speaks. For mercy makes one do what they do with cheerfulness. And Christ, as he is the bishop, so the diánovos, the deacon also (for he bears all offices to his church), as of the circumcision, so of the uncircumcision also; so he is called, Rom. xv. 8. And these offices of high priest, shepherd, bishop, &c., he hath still in heaven; for 'he continues a priest for ever,' Heb. vii. 24.

Now, therefore, to conclude this head. Never fear that Christ's great advancement in heaven should any whit alter his disposition; for this his very advancement engageth him the more. For although he be entered into the heavens,' yet consider withal that it is here added, to be an high priest there; and so long fear not, for his place itself will call for mercy from him unto 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,' Heb. vii. 26. And further, though he sits at God's right hand, and on his Father's throne, yet that throne it is a throne of grace,' as the text hath 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 unto 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 engageth him unto grace and mercy. The highest honour there hath this attribute of grace annexed to it in its very title, A throne of grace;' and as Solomon says, 'A king's throne is established by righteousness,' it continues firm 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, pleasantness of wit, state policy, or the like. Now if you ask what moved God to advance Christ to this high throne, it was his grace. So Ps. xlv. 3, 'Grace is poured into thy lips,' and so dwells much more in his heart: therefore God hath blessed thee;' so it follows, namely, with all those glories in heaven, which are God's blessings to his Son.

And then, secondly, grace is the upholder of his throne; so ver. 4 of the aforesaid Ps. xlv., 'In thy majesty . . . prosper thou,' 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 expoundeth

it, Eph. i. 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), unto one of justice, or righteousness, and yet that one is for us too. And these establish Christ's throne. So it follows, ver. 6, Thy throne, O God, is for ever and ever,' and you know who applies this unto Christ, Heb. i. 8. Fear not then, whenas meekness supports his majesty, and grace his throne, and whenas he holds his place by shewing 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 shewing 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 unto faithfulness for us, in all that doth 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 ofttimes 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 conforming of our hearts unto Christ; these are the purchase of Christ's blood, and whilst he is exercised in promoving these, he doth good to his own child and spouse, &c., which is in effect a doing good unto himself. Yea, to do these, bringeth in to himself more comfort and glory than it procures to them. And therefore the apostle, in the beginning of the following chapter (namely, Heb. iii.), says, that Christ is engaged to faithfulness in the execution of his office, not as a mere servant only, who is betrusted by his master, but as an owner, who hath an interest of possession in the things committed to his care, and a revenue from these. So ver. 5, Moses verily' (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, ver. 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 unto 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 the first of Daniel, 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 hath ordered it, even for an everlasting obligation of Christ's heart unto 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 hath a double capacity of glory, happiness and delight; one on that mere 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, Ps. xvi. 11, as to be enjoyed by him, In thy presence is fulness of joy, and at thy right hand are pleasures for evermore.' And this is a constant and settled fulness 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.

6

But God hath bestowed upon him another capacity of glory, and a revenue of pleasure to come in another way, and answerably another fulness, namely, from his church and spouse, which is his body. Thus Eph. i., 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, ver. 22, he adds this unto all, and gave him to be an head to the church, which is his body, the fulness of him who filleth all in all.' So that although he of himself personally be so full, the fulness of the Godhead dwelling in him, that he overflows to the filling all things; yet he is pleased to accountand it is so in the reality-his church, and the salvation of it, to be another fulness unto him, super-added unto the former. As Son of God he is complete, and that of himself; but as an head, he yet hath another additional fulness of joy from the good and happiness of his members. And as all pleasure is the companion, and the result of action, so this ariseth unto him, from his exercising acts of grace, and from his continual doing good unto, and for those his members; or, as the apostle expresseth 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 hath to live upon: one personal, and due unto him, as he is the Son of God, the first moment of his incarnation, ere 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 despiseth 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 comes he to see the fruit of his labour, and is comforted thereby, for he is the more glorified by it, yea, 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 unto his children here below, to water and refresh them every moment (as Isaiah speaks, chap. xxvii. 3). For in thus putting forth acts of grace and favour, and in doing good unto them, he doth but good unto 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: So ought men to love their wives, as their own bodies: he that loveth his wife loveth himself,' Eph. v. 28, so strict

་

and near is that relation. Now, the same doth hold true of Christ in his loving his church. And therefore in the same place the love of Christ unto his church is held forth as the pattern and exemplar of ours; so ver. 25, Even as Christ alsc loved the church.' And so it may well be argued thence, by comparing the one speech with the other, that Christ in loving his church doth but love himself; and then the more love and grace he shews unto the members of that his body, the more he shews love unto himself. And accordingly it is further added there, ver. 27, that he daily 'washeth and cleanseth 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,' &c. Observe, it is to himself. So that all that he doth for his members is for himself, as truly, yea, 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 whilst it calls the saints the glory of Christ.' So 2 Cor. viii. 23. And Christ, in John xvii. 13, and verses 22, 23, says, that he is glorified in them.' And Psalm xlv., where Christ is set forth as Solomon in all his royalty and majesty; yet, ver. 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 unto her to be more holy and conformed unto him, 'to incline her ear, and forsake her father's house,' ver. 10. So shall the king greatly desire thy beauty.' Christ hath a beauty that pleaseth him as well as we have, though of another kind; and therefore ceaseth not till he hath got out every spot and wrinkle out of his spouse's face, as we heard the apostle speak even now, so to present her glorious unto himself,' that is, delightful and pleasing in his eye. And suitably unto 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 xv. 9, 10, 11, where his scope is to assure them of the continuance of his love unto them when he should be gone; so verses 9, 10, 'As my Father hath loved me, so have I loved you continue in my love,' &c. As if he had said, Fear not you my love, nor the continuance of it in my absence; but look you to do your duty, &c. And to give them assurance of this, he further tells them, that even when he is in heaven, in the greatest fulness of pleasure at God's right hand, yet even then his joy will be in them, and in their well-doing; so ver. 11, These things have I spoken unto you, that my joy may 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.

Το open which 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.

6

6

And it is evi

The joy which he there calls his joy, my joy,' is not to be understood objective, of their joy in him, as the object of it; but subjectivè, of the joy that should be in himself, and which he should have in them. So Augustine long since interpreted it. Quidnam, 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 vouchsafeth to have of and for us? dent 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 unto Christ? See how Paul utters himself, 1 Thess. ii. 19, What is our hope,' says he, or joy, or crown of rejoicing? Ye are our glory and our joy,' ver. 20. And in the 3d Epistle of John, ver. 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,' ver. 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 unto Christ, whose interest in us and our welfare is so infinitely much greater, must his members be his joy and his crown? And to see them to come in to him for grace and mercy, and to walk in truth, rejoiceth him much more; for he thereby sees of the travail of his soul, and so is satisfied. Certainly what Solomon says of parents, Prov. x. 1, that a wise son maketh a glad father,' &c., is much more true of Christ. Holiness, and fruitfulness, and comfortableness in our spirits while we are here below, do make glad the heart of Christ, our everlasting Father.' Himself hath said it, I beseech you believe him, and carry yourselves accordingly. And if part of his joy arise from hence, that we thrive. and do well, then doubt not of the continuance of his affections; for love unto himself will continue them towards us, and readiness to embrace and receive them when they come for grace and mercy.

6

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 ordained Christ's assuming it, do put upon him for ever. For one great end and project of that personal union of our nature unto the Godhead in the second Person for ever, 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 farther 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 bowels; and also one of those great ends which God had in that assumption of our nature.

First, a requisite, on purpose to make him the more merciful. So, Heb. v. 1, the place even now insisted on, when yet this primary qualification I then passed over, and reserved unto this mention, it is said, 'Every high priest taken from among men is ordained for men,' and that to this end, that so he might be one that can have compassion:' namely, with a pity