TheHeartofChristinHeaven

TowardsSinnersonEarth

byThomasGoodwin

The gracious disposition and tender affection of Christ in his humannaturenowinglory,untohismembersunderallsortsof

infirmities,eitherofsinormisery.

TableofContents

Introduction

DemonstrationsfromChrist'sLastFarewelltoHisDisciples

DemonstrationsfromPassagesandExpressionsafterHisResurrection

DemonstrationsfromPassagesatandafterHisAscensionintoHeaven.

PartII:TheEvilofAfflictionsandtheEvilofSin

ASecondSortofDemonstrationofChrist'sHeartTowardSinners

Christ'sheartistouchedwiththefeeling,ofourinfirmities

Introduction

HavingsetforthourLordandSaviourJesusChristinallthosegreatandmost solemnactionsofhis—hisobedienceuntodeath,his resurrection,ascension into heaven, his sitting atGod's right hand, and intercessionforus,whichof all theotherhasbeenmore largely insistedon—Ishallnowannex(asnext inorder,andhomogeneal thereunto) thisdiscoursethatfollows,whichlaysopentheheartofChrist,asnowheisinheaven,sittingatGod'srighthandandintercedingforus;howitisaffectedandgraciouslydisposedtowardssinnersonearththatdocometohim;howwillingtoreceivethem;howreadytoentertainthem;howtendertopity

them in all their infirmities, both sins andmiseries.The scope andusewhereofwill be this, to hearten and encourage believers to comemoreboldly unto the throne of grace, unto such a Saviour and High Priest,when they shall knowhowsweetly and tenderlyhisheart, thoughhe isnow inhisglory, is inclined towards them;andso to remove thatgreatstone of stumbling which we meet with (and yet lies unseen) in thethoughts ofmen in theway to faith, thatChrist beingnowabsent, andfurther exalted to so high and infinite a distance of glory, as to "sit atGod's right hand," they therefore cannot tell how to come to treatwithhimabouttheirsalvationsofreely,andwiththathopefulnesstoobtain,asthosepoorsinnersdid,whowerehereonearthwithhim.Hadourlotbeen,thinkthey,buttohaveconversedwithhiminthedaysofhisflesh,asMary,andPeter,andhisotherdisciplesdidherebelow,wecouldhavethought to have been bold with him, and to have had anything at hishands.Fortheybeheldhimbeforethemamanlikeuntothemselves,andhewasfullofmeeknessandgentleness,hebeingthenhimselfmadesin,andsensibleofallsortsofmiseries;butnowheisgoneintoafarcountry,andhasputongloryandimmortality,andhowhisheartmaybealteredtherebyweknownot.Thedriftofthisdiscourseisthereforetoascertainpoorsouls,thathisheart,inrespectofpityandcompassion,remainsthesameitwasonearth;thatheintercedestherewiththesamehearthedidherebelow;andthatheisasmeek,asgentle,aseasytobeentreated,astender inhisbowels;sothattheymaydealwithhimasfairlyaboutthegreatmatteroftheirsalvation,andashopefully,anduponaseasytermstoobtainitofhim,astheymightiftheyhadbeenonearthwithhim,andbe as familiar with him in all their needs—than which nothing can bemoreforthecomfortandencouragementofthosewhohavegivenoverallother lives but that of faith, and whose souls pursue after strong andentirecommunionwiththeirSaviourChrist.

Nowthedemonstrations thatmayhelpour faith in this I reduce to twoheads: the firstmore extrinsic and outward; the secondmore intrinsicand inward: the one showing that it is so; the other, the reasons andgroundswhyitmustbeso.

I.First,forthoseextrinsicdemonstrations(asIcallthem),theyaretakenfromseveralpassagesandcarriagesofhis,inallthoseseveralconditions

of his; namely, at his last farewell before his death, his resurrection,ascension, and how he is sitting at God's right hand. I shall lead youthroughallthesameheadswhichIhavegoneoverintheformertreatise(though to another purpose), and take such observations from hisspeechesandcarriages,inallthosestateshewentthrough,asshalltenddirectlytopersuadeourheartsofthepointinhand,namelythis,thatnowhe is inheaven,hisheart remainsasgraciously inclined tosinners thatcometohim,aseveronearth.Andforagroundorintroductiontothesefirstsortofdemonstrations,IshalltakethisScripturethatfollows;asforthoseother,anotherScripture,aspropertothatpartofthisdiscourse.

WhenJesusknewthathishourwascome, thatheshoulddepartoutofthisworldunto theFather,having lovedhis own,he loved them to theend;(or)forever.—John13:1.

DemonstrationsfromChrist'sLastFarewelltoHisDisciples

I.ItwaslongbeforethatChristdidbreakhismindtohisdisciplesthathewastoleavethem,andtogoawaytoheavenfromthem,for,John16:4,hesays,hehadforborne"totellitthemfromthebeginning."Butwhenhebegins to acquaint them with it, he then at once leaves them anabundanceofhisheart,andthatnotonlyhowitstoodtowardsthem,andwhatitwasatthepresent,butwhatitwouldbewhenheshouldbeinhisglory. Let us, to this end, but briefly peruse his last carriage, and hissermonathislastsupperwhichhedideatwiththem,asitisonpurposepennedandrecordedbytheevangelistJohn;andweshallfindthistobethedriftofthoselongdiscoursesofChrist's,fromJohnchapters13to18.Iwillnotmakeacommentonthem,butonlybrieflytakeupsuchshortobservationsasdomorespeciallyholdforththisthinginhand.

1.ThesewordswhichIhaveprefixedasthetext,aretheprefaceuntoallofhisdiscoursethatfollows(namely,untothatwashingofhisdisciples'feet, and his succeeding sermon), which accordingly do show theargument and sum of all. The preface is this: "Before the feast of thePassover,whenJesusknewthathishourwascome,thatheshoulddepart

outofthisworlduntotheFather,havinglovedhisownwhichwereintheworld, he loved them unto the end. And supper being ended, JesusknowingthattheFatherhadgivenall things intohishandsandthathewascomefromGodandwenttoGod,hethenwashedhisdisciples'feet."Nowthisprefacewasprefixedbytheevangelist,onpurposetosetopenawindowintoChrist'sheart,toshowwhatitwasthenathisdeparture,andsofurthertogivealightinto,andputaglossandinterpretationuponallthatfollows.Thescopewhereofistoshowwhathisaffectionswouldbetothem inheaven:he tellsuswhatChrist's thoughtswere then,andwhatwas his heart amidst those thoughts, both which occasioned all thatsucceeds.

(1.)He premiseswhatwas in Christ's thoughts and hismeditation.Hebegandeeply to consider, both that hewas to depart out of thisworld,"Jesus knew," says the text (that is, was then thinking of it), "that heshoulddepartuntotheFather,"andhowthatthenheshouldshortlybeinstalledintothatglorywhichwasdueuntohim;soitfollows,John13:3,"Jesusknowing"(thatis,wasthenactuallytakingintohismind)"thattheFather had given all things into his hands," that is, that all power inheaven and earth was his, so soon as he should set footing in heaven;then in themidstof these thoughtshe tellsus,hewentandwashedhisdisciples'feet,afterhehadfirstconsideredwherehewastogo,andtherewhathewastobe.

(2.)But,secondly,whatwasChrist'sheartmostupon,inthemidstofalltheseelevatedmeditations?Notuponhisownglorysomuch,thoughitistoldusthatheconsideredthat,therebythemoretosetouthisloveuntous,butuponthesethoughtshisheartranoutinlovetowards,andwassetupon,"hisown:""havinglovedhisown,"saysJohn13:1,hisown,aworddenotingthegreatestnearness,dearness,andintimatenessfoundeduponpropriety.1TheelectareChrist'sown,apieceofhimself,not,asgoods,John 1:11: "he came unto his own, and his own received him not;" thewordshowsthathereckonsthemhisown,butasgoods,notaspersons,but he calls these here, his own by a nearer propriety, that is, his ownchildren,hisownmembers,hisownwife,hisownflesh;andheconsiders,that though he was to go out of the world, yet they were to be in theworld,andtherefore it isonpurposeadded,"whichwere in theworld,"

thatis,toremaininthisworld.Hehadothersofhisownwhowereinthatworld unto which he was going, even "the spirits of just men madeperfect" (Hebrews 12:23), whom as yet he had never seen. One wouldthink,thatwhenhewasmeditatinguponhisgoingoutofthisworld,hisheartshouldbealluponAbraham,hisIsaacs,andhisJacobs,whomhewas going to; no, he takesmore care for his own,whowere to remainhere in thisworld, aworldwherein there ismuchevil (ashimself says,John17:15),bothofsinandmisery,andwithwhichthemselves,whileinit, could not but be defiled and vexed. This is it which draws out hisbowels towards them, even at that timewhen his heart was full of thethoughtsofhisownglory:"havinglovedhisown,helovedthemuntotheend." Which is spoken to show the constancy of his love, and what itwouldbewhenChristshouldbeinhisglory."Totheend,"thatis,totheperfection of it, says Chrysostom; having begun to love them, he willperfect and consummate his love to them. And "to the end," that is,forever.SointheGreekitissometimesused,andsobytheevangelistthephrase is here used in a suitableness to the Scripture phrase, Psalm103:9, "He will not always chide, nor reserve anger forever," so wetranslateit;butintheoriginal,"Hereservesnotangeruntotheend."SothatthescopeofthisspeechistoshowhowChrist'sheartandlovewouldbetowardsthemevenforever,whenheshouldbegoneuntohisFather,aswellas itwas to showhow ithadbeenhereonearth, theybeinghisown;andhehavinglovedthem,healters,hechangesnot,andthereforewilllovethemforever.

(3.)Andthenthirdly, totestifythusmuchbyareal testimony,whathislovewouldbe,wheninheaven,tothem,theevangelistshows,thatwhenhewasinthemidstofallthosegreatthoughtsofhisapproachingglory,andofthesovereignestatewhichhewastobein,hethentookwateranda towel, andwashedhisdisciples' feet.This tohavebeenhis scopewillappear, if youobservebut the coherence in the secondverse, it is said,that"JesusknowingthattheFatherhadgivenallthingsintohishands,"then(John13:4)"herisethfromsupper,andlaysasidehisgarments,andtookatowelandgirdedhimself;"(John13:5)afterthat,"hepouredwaterintoabasin,andbegantowashhisdisciples'feet,"whereitisevidentthattheevangelist'sscopeistoholdforththisuntous,thatthenwhenChrist'sthoughtswerefullofhisglory,andwhenhetookintheconsiderationofit

untotheutmost,eventhen,anduponthatoccasion,andinthemidstofthose thoughts, he washed his disciples' feet. And what was Christ'smeaninginthis,butthat,whereaswhenheshouldbeinheaven,hecouldnotmakesuchoutwardvisibledemonstrationsofhisheart,bydoingsuchmean services for them; therefore by doing this in the midst of suchthoughts of his glory, he would show what he could be content (as itwere)todoforthem,whenheshouldbeinfullpossessionofit?Sogreatis his love unto them. There is another expression of Christ's like untothis,inLuke12:36-37,whichconfirmsthistobehismeaninghere,andtobe his very heart in heaven. At Luke 12:36, he compares himself to abridegroom, who is to go to heaven unto a wedding-feast; who hasservantsonearththatstandallthatwhileherebelow,aswithout,waitingforhim;atwhich,becausetheywaitsolong,theymaythinkmuch,Christadds, "Verily I say unto you, that when the bridegroom returns"(refreshedwithwineandgladness)"heshallgirdhimself,andmakethemsitdowntomeat,andwill come forthandserve them."Themeaning isnotasifthatChristservedatthelatterday,ornowinheaven,thosethatsitdownthere;butonlyitisanabundantexpressioninwords,ashereinarealinstance,tosetforththeoverflowinglovethatisinhisheart,andthe transcendenthappiness thatweshall thenenjoy, evenbeyondwhatcanbeexpectedbyus;heuttershimselfthereforebyanunwontedthingnotheardof, that theLordshouldservehisservants,andwaitonthemthat waited for him. And it is to show his heart to them, andwhat hecould be contented to do for them. So that you seewhat his heartwasbeforehewenttoheaven,evenamidstthethoughtsofallhisglory;andyouseewhatitisafterhehasbeeninheaven,andgreatenedwithallhisglory, even content to wash poor sinners' feet, and to serve them thatcometohimandwaitforhim.

(4.)Now,fourthly,whatwasthemysteryofthishiswashingtheirfeet?Itwas,astogivethemanexampleofmutualloveandhumility,sotosignifyhiswashingawaytheirsins;thus,John13:8,10,himselfinterpretsit.Itistrueindeed,that,nowheisinheaven,hecannotcometowashthefeetoftheirbodies,buthewouldsignifythusmuchthereby,thatthosesinnersthatwillcometohimwheninhisglory,hewillwashawayalltheirsins;"Helovedhischurch,andgavehimselfforit,thathemightsanctifyandcleanseitwiththewashingofwater,thathemightpresentittohimselfa

gloriouschurch,nothavingspotorwrinkle,"etc.,Ephesians5:25-27.

2. This specimen or declaration of his mind, we have from this hiscarriage,atthishislastfarewell.Letusnexttakeasurveyofthedriftofthatlongsermonwhichhemadeatthathisfarewell,andweshallfindthemain scope of it to be further to assure his disciples of what his heartwouldbeuntothem;andthatwillmakeaseconddemonstration.

Itwas too long awork to insist upon eachparticular.But certainly, nolovinghusbandeverendeavoredmore to satisfy theheartofhis spouseduringhisabsence,thanChristdoeshisdisciples'hearts,andinthemallbelievers. For take that along, once for all, that what Christ said untothem,hesaysuntous,asinJohn17:20thatspeechimplies,"Ipraynotfor themonly,but for thosealso that shallbelieve through theirword."And aswhat he prayed for themwas for all believers also, so,what hethenspokewasuntothem.

(1.)First,he letsthemseewhathisheartwouldbeuntothem,andhowmindfulofthemwheninheaven,bythatbusinesswhichheprofessedhewenttheretoperformforthem;concerningwhich,observefirst,thathelovinglyacquaintsthemwithitbeforehandwhatitis,whicharguedcareand tenderness, as from a husband unto a wife it does. And also, howplain-heartedlydoeshespeak,asonethatwouldnothideanythingfromthem!"Itellyouthetruthofit"(sayshe),"itisexpedientforyouthatIgoaway,"John16:7.Andsecondly,hetellsthem,it iswhollyforthemandtheir happiness, "I go to send you a comforter," while you are in thisworld,and"toprepareaplaceforyou,"John14:2,whenyoushallgooutofthisworld."TherearemanymansionsinmyFather'shouse,"andIgoto take themup foryou,and tokeepyourplaces foryou till youcome.Andthereagain,howopenlyandcandidlydoeshespeakto them!"If ithadbeenotherwise," sayshe, "Iwouldhave toldyou."Youmaybelieveme;IwouldnotdeceiveyouforallthegloryinthatplacetowhichIamgoing.Whomwouldnotthisopennessandnakednessofheartpersuade?Butthen,thirdly,thebusinessitselfbeingsuchasissomuchforusandour happiness, howmuchmore does that argue it. And indeed, Christhimselfdoesfetchfromthereanargumentofthecontinuanceofhislovetothem.SoJohn14:3,"IfIgotoprepareaplaceforyou,"—ifthatbemyerrand, thendoubtnotofmy lovewhen Iam there,all thegloryof the

placeshallnevermakemeforgetmybusiness.Whenhewasonearth,heforgotnoneofthebusinessforwhichhecameintotheworld;"ShallInotdomyFather'sbusiness?"saidhewhenhewasachild;Luke2:49;yes,and he did it to the utmost, by fulfilling all righteousness. Surelytherefore he will not forget any of that business which he is to do inheaven,itbeingthemorepleasantworkbyfar.And(asIshowedintheformerdiscourse,outofHebrews6:20)"Heisenteredasaforerunner,"aharbinger,totakeupplacesthereforus;andifhecouldforgetus,yetournames are all written in heaven round about him, and are continuallybefore his eyes written there, not only by God's election, so Hebrews12:22-24 "Ye are come tomount Zion, and to the heavenly Jerusalem,and to the church of the firstbornwhich arewritten in heaven, and toJesus,andtothebloodofsprinkling,"etc.,butChristhimselfscoresthemupanewwithhisblood,overeverymansionthere,whichhetakesupforany.Yes,hecarriestheirnameswritteninhisheart,asthehighpriestdidthenamesoftheten2tribesonhisbreast,whenheenteredintotheholyofholies.Hesitsinheaventoseetoit,thatnoneothershouldtaketheirroomsovertheirheads,aswesay.Andtherefore,1Peter1:4,salvationissaid to be "reserved in heaven for them," that is, kept on purpose forthembyJesusChrist.Theevilangelshadplacesthereonce,buttheyweredisposedofuntoothersovertheirheads,asthelandofCanaanwasfromtheCanaanites; the reasonofwhichwas,because theyhadnotaChristtheretointercedeforthemaswehave.

(2.)Then,secondly,tomanifesthismindfulnessofthem,andofallotherbelievers,whenhewouldbeinhisglory,hetellsthemthatwhenhehasdispatchedthatbusinessforthem,andmadeheavenreadyforthem,andalltheelectthataretocome,thatthenhemeanstocomeagaintothem.So John 14:3, "If I go and prepare a place for you, I will come again,"whichisamereexpressionoflove,forheifhehadpleased,hemighthaveorderedittohavesentforthemtohim;buthemeanstocomeforthemhimself,and thiswhenhe iswarm(aswespeak)and in theheightandmidstofhisgloryinheaven;yethewillforatimeleaveittocomeagainuntohisspouse.Andwhatisitfor?[1.]Toseeher,"Iwillseeyouagain,"andyourheartshallrejoice.[2.]Tofetchher,soJohn14:3,"Iwillcomeagain and receive you to myself." He condescends to the very laws ofbridegrooms,fornotwithstandingallhisgreatness,nolovershallputhim

down in any expression of true love. It is themanner of bridegrooms,when they have made all ready in their father's house, then to comethemselves and fetch their brides, and not to send for them by others,because it is a time of love. Love descends better than ascends, and sodoes the love of Christ, who indeed is love itself, and therefore comesdowntoushimself;"Iwillcomeagainandreceiveyouuntomyself"(saysChrist),"thatsowhereIam,youmaybealso."Thatlastpartofhisspeechgivesthereasonofit,andalsodivulgeshisentireaffection.Itisasifhehad said, 'The truth is, I cannot livewithoutyou, I shallneverbequietuntilIhaveyouwhereIam,thatsowemayneverpartagain;thatisthereasonofit.Heavenshallnotholdme,normyFather'scompany,ifIhavenotyouwithme,myheartissosetuponyou;andifIhaveanyglory,youshallhavepartofit.'SoJohn14:19,"BecauseIlive,youshalllivealso."Itisareason,anditishalfanoathbesides,AsIliveisGod'soath;BecauseIlive, saysChrist.Hepawnshis lifeupon it, anddesires to liveuponnootherterms,"Heshalllivetoseehisseed,"Isaiah53:10.Andyetfarther,themoretoexpresstheworkingsandlongingsofhisheartafterthemallthatwhile,hetellsthemitshallnotbelongneitherbeforehedoescomeagaintothem.SoJohn16:16,"Alittlewhile,andyeshallnotseeme:andagain,alittlewhile,andyeshallseeme"sayshe.Notseeinghimdoesnotrefer to that small spaceofabsencewhiledeadand in thegrave,butofthat after his last ascending, forty days after his resurrection, when heshouldgoaway,nottobeseenonearthagainuntilthedayofjudgment;andyetfromthatascensionbut"alittlewhile,"sayshe,"andyoushallseemeagain,"namely,atthedayofjudgment.Itissaid,Hebrews10:37,"Yeta littlewhile,andhe that shall comewill come,andwillnot tarry." "Aslittleaslittlemaybe."Thoughlongforthetimeinitself,yetaslittlewhileasmaybeinrespectofhisdesire,withouttheleastdelayingtocome.Hewillstaynotamomentlonger,thantillhehasdispatchedallourbusinessthereforus.Andthenthedoublingofthephrase,"Cominghewillcome,"impliesvehemencyofdesiretocome,andthathismindisalwaysuponit,he isstillcoming,hecanhardlybekeptaway.ThustheHebrewphraselikewisesignifiesanurgency,vehemency,andintensenessofsomeact,as"expectingIhaveexpected,""desiringIhavedesired,"socominghewillcome.Andasnotcontentwiththeseexpressionsofdesire,headdsoverand above all these, "andwill not tarry;" and all to signify the infiniteardencyofhismindtowardshiselectbelow,andtohaveallhiselect in

heaven abouthim.Hewill not stay aminute longer thannecessary, hetarriesonlyuntilhehasthroughoutallagesbyhisintercessionpreparedevery room for each saint, that he may entertain them all at oncetogether,andhavethemallabouthim.

(3.) Thirdly, what his heart would be towards them in his absence heexpressesby thecarefulprovisionhemakes,and theorderhe takes fortheircomfortinhisabsence,John14:18,"Iwillnotleaveyouasorphans"(so the word is), I will not leave you like fatherless and friendlesschildren,atsixesandsevens.MyFatherandIhavebutonlyonefriend,who lies in thebosomofusboth, andproceeds fromusboth, theHolyGhost, and in themeantime I will send him to you, doing herein as aloving husbandused to do in his absence, even commit hiswife to thedearestfriendhehas;sodoesChrist,John14:16,"IwillpraytheFather,"says he, "and he shall give you another Comforter." And John 16:7, hesays,"Iwillsendhimtoyou."Who:

First,shallbeabetterComforteruntoyouthanIamtobeinthiskindofdispensation,whichwhileIamonearthIambounduptowardsyouin.So in that John 16:7 he intimates, "It is expedient," says he, "that I goaway:forifIgonotaway,theComforterwillnotcome,"who,byreasonof his office, will comfort you better than I should do with my bodilypresence.AndthisSpirit,asheisthe"earnestofheaven,"astheapostlespeaks, sohe is the greatest tokenandpledgeofChrist's love that everwas,andsuchaoneas"theworldcannotreceive."Andyet,

Secondly,all thecomfortheshallspeaktoyouall thatwhilewillbebutfrom the expression of my heart towards you; for as he comes not ofhimself, but I must send him, John 16:7, so "he will speak nothing ofhimself, butwhatsoeverhe shall hear, that shall he speak," John 16:13.AndJohn16:14hesays,"Heshallreceiveofmine,andshallshowituntoyou." 'Him, therefore, I shall sendonpurpose tobe inmyroomand toexecutemyplace toyou,mybride, spouse, andhe shall tell you, if youwilllistentohim,andnotgrievehim,nothingbutstoriesofmylove.Soitisthere,"Heshallglorifyme,"namely,toyou;forIaminmyselfalreadyglorified inheaven.Allhisspeech inyourheartswillbetoadvanceme,andtoincreasemyworthandloveuntoyou,anditwillbehisdelighttodoit.Andhecancomefromheaveninaninstantwhenhewill,andbring

youfreshtidingsofmymind,andtellyouthethoughtsIlasthadofyou,evenatthatveryminutewhenIamthinkingofthem,whattheyareattheverytimewhereinhetellsyouthem.'Andthereforeinthat1Corinthians2:12 by "having the Spirit,"we are said to "have themind of Christ," 1Corinthians2:16; forhedwells inChrist'sheart,andalsoours,andliftsupfromonehandtotheotherwhatChrist'sthoughtsaretous,andwhatourprayersandfaitharetoChrist.

'SothatyoushallhavemyheartassurelyandasspeedilyasifIwerewithyou;andhewillcontinuallybebreakingyourhearts,eitherwithmylovetoyou,oryourstome,orboth;andifeither,youmaybesureofmylovethereby.Andwhereas,sayshe, 'youhavetheSpiritnowinyourhearts',so, John 14:17 "henowdwells in you;" yet aftermyascension "he shallbe,"inafurthermeasure,"inyou,"(asitfollowsthere.)Andatthatday,John14:20, "youshallknow" (namely,byhisdictate) "that I am inmyFather, and you in me, and I in you." He will tell you, when I am inheaven, that there isas trueaconjunctionbetweenmeandyou,andastrueadearnessofaffectioninmetowardsyou,asisbetweenmyFatherandme,andthatitisasimpossibletobreakthisknot,andtotakeoffmyheart fromyou,asmyFather's fromme,orminefrommyFather.'Andthen,

Thirdly,youshallbesurethatwhathesaysofmylovetoyouistrue,for"heistheSpiritoftruth,"John16:13,asalsoJohn14:16-17,whichChristspeaksofhimasheisaComforter.AndasyoubelievemewhenItellyouofmyFather,becauseIcomefromhim,soyoumaybelievehiminallthathesaysofmeandofmylovetoyou,forhecomesfromme.

Aye,butmighttheysay,Willnothealsoleaveusforatime,asyouhavedone? 'No,' saysChrist, John 14:16, "TheFather shall give you anotherComforter, and he shall abide with you forever." Christ speaks it inoppositiontohimself.Hehimselfhadbeenacomforteruntothem,buthewas now to be absent; but not so the Spirit. "He shall be with youforever;"andasheisnow"withyou,"sohe"shallbeinyou,"John14:17.

In the fourthplace, if thisbenot enough toassure themhowhisheartwouldbeaffectedtowardsthem,heassuresthemhewillgivethemdailyexperience of it. Do but tryme, says he, when I am gone, and that by

sendingmeworduponalloccasionswhatyouwouldhaveme todo foryou,andIhave leftmySpirit tobeyoursecretaryandthe inditerofallyour petitions. "Hitherto you have asked nothing (that is, little) inmyname"—heblamesthemthattheyhaveaskedhimnomoretodoforthem—"but now ask, and you shall receive." And if otherwise you will notbelieve, yet you shall believe your own eyes; ask, and you shall seeyourselvesansweredpresently.Believe,andsobelieveme, sayshe, "fortheworks' sake,"John14:11.Hespeaks itof theworkshewoulddo fortheminanswertotheirprayerswhenhewasgone,whichshouldbeassomanyepistlesofhisheartreturnedinansweruntotheirs; for it follows,John 14:12, "He that believeth on me shall do greater works than I,because Igo tomyFather," so that it isevidenthespeaksof theworksdoneafterhisascension.Andhowweretheytogetandprocurethemtobedone?Byprayer;soitfollows,John14:13,"Andwhatsoeveryoushallaskinmyname,thatwillIdo."Hespeaksitofthetimewhenheisgone.AndagainhesaysinJohn14:14,"Ifyoushallaskanythinginmyname,Iwilldoit."Letmebuthearfromyou,beiteveryweek,everyday,everyhour,youshallbesureofananswer."Openyourmouthswide,andIwillfill them." (Psalm 81:10) And those your prayers shall be as continualtokensbothofyourheartstowardsme,andmyanswersshallbethelikeofminetoyou.AndbecauseChristbidsthemdirect(their letters) theirprayers,totheFather,onlytosendtheminhisname,asJohn16:23,andsotheymightperhapsnotsoclearlyknowanddiscernthathisheartwasintheanswertothem,buthisFather'shandonly,thereforeheaddstwiceinJohn14,"Iwilldoit,Iwilldoit."Hespeakslikeoneasforwardtodofor them, as his Father is, or should be, and as desirous to have themknowandtakenoticeofhishandinit.Anditisasifhehadsaid,Thoughyouask theFather inmyname,yetall comes throughmyhands,andIwilldo it;—theremustbemyhandto thewarrant foreverything that isdone,andmyheartshallnotbewanting.

Inthefifthplace,yetfurthertoevidencehislove,henotonlybidsthemthuspraytohimandinhisnameuponalloccasions,butheassuresthemthathehimselfwillprayforthem.Andobservethemannerofhistellingthemthis;itisinthemostinsinuating,persuasiveexpressionstoconveyhisheartuntothemthatmenusetoutterwhentheywouldintimatethedeepestcareandpurposetodoathing.John16:26,"Atthatday(namely,

afterhisascension)yeshallask,"sayshe,"andIsaynotuntoyouthatIwillpraytheFatherforyou;"no,notI.Imentioneditbefore;Iwillbutaddthisillustrationtoit.Itissuchaspeechasmenusewhentheywouldexpressthegreatestreasonthatanotherhastorestconfidentandassuredoftheirlove,"Idonotloveyou,no,notI."Itisexpressingathingbyitscontrary,bywhichitismostemphasized.Aswhenwesayofamanthathasthegreatestgoodturndonehimthatcanbe,youareshrewdlyhurt.Itis such an expression as Paul used to the Corinthians,I converted yoursoulswhenyouthoughtnotofit;"Icaughtyouwithguile;forgivemethiswrong."(2Corinthians12:16).So,saysChristhere,"IsaynotthatIwillprayforyou,"whenthetruthis,thatitisthechiefestworkthathedoesinheaven."Helivesevertointercede;"Hebrews7:25—asheeverlives,sotointercedeever,andnevertoholdhispeacetillsinnersaresaved.ButtheworkofChristinheavenisasubjectwhichdeserves,andwilltakeup,adistinct and large discourse; I will therefore speak nomore of it now,neitherwillImentionanymoreparticularsoutofthishissermon.Readover those three chapters (John 14, 15, 16), for in them you have thelongestsermonofhisthatisrecorded;andhestoodthelongestuponthisthemeofanyother,because,indeed,hisheartwasmoreinitthaninanypointthatheeverpreachedon.

Only,ifanyobjectandsay,Hespokeallthistohisdisciplestoquietandpacify them,andso,more inrespect to their trouble, thanotherwisehewouldhavespoken.

Inthesixthplace,readbutthenextchapter(John17),andyoushallseethathepresentlygoesapartandalonetohisFather,andspeaksoverallagain unto him that which he had said unto them. He says as muchbehindtheirbacksofthemashehadsaidbeforetheirfacestothem.Readit, andyouwill find thathewas the sameabsent aswhenpresentwiththem. He was, therefore, not only hearty in what he had said, but hisheartwasfullofit.Thatchapter,youknow,containsaprayerputupjustbeforehissuffering,andtherehemakeshiswillandhislastrequest,forinsuchastyleitruns,"Father,Iwill,"John17:24,whichwillheisgonetoseeexecutedinheaven.AndArminiussaidtrueinthat,thisprayerisleftusbyChristasasummaryofhisintercessionforusinheaven.Hespokeashemeanttodoinheaven,andasonethathaddonehiswork,andwas

nowcometodemandhiswages;"Ihavefinishedthywork,"sayshe,John17:4.Andwhereashespeaksawordor two forhimself (in the first fiveverses), he speaks five times as many for them, for all the rest of thechapter isaprayerforthem.HeusesallkindofargumentstomovehisFatherforhischildren."Ihavefinishedtheworkwhichthougavestmetodo,"sayshe,andtosavethemisthywork,whichremainstobedoneforme by thee; and "they are thine, and thou gavest them me," and Icommendto theebut thineown."Andallmineare thine,andthinearemine."Heinsinuatesthatheofhimselfhadnotaddedaman,butusesallhis interest only for those that the Father had given him. And what amotive is this?Andheprofesseshewill not openhismouth for amanmore:"Ipraynotfortheworld,"sayshe,Iwillnotopenmylipsforanyone son of perdition; but I employ all my blood, my prayers, and mywholeinterestwiththeebutforthosethyselfhastgivenme.And,sayshe,thoughthouhastgivenmeapersonalglory,whichIhadbeforetheworldwas, yet there is anotherglorywhich I accountof almost asmuch, andthat is, in their being saved. "I am glorified in them," says he, (John17:10)"andtheyaremyjoy,"(John17:13)andthereforeImusthavethem"withmewherever I am,"' (John 17:24). 'Thou hast setmy heart uponthem,andhast lovedthemthyselfasthouhast lovedme,andthouhastordainedthemtobeoneinus,evenasweareone,andthereforeIcannotlivelongasunderfromthem;Ihavethycompany,butImusthavetheirstoo; "Iwill that theybewhere I am," (John 17:24). If I have any glory,theymusthavepartofit.Soitfollowsintheforenamedverse,"Thattheymaybeholdtheglorywhichthouhastgivenme."Hespeaksallthisasifhe had been then in heaven, and in possession of all that glory; and,therefore,itisanexpressionofhisheartinheaven,whichyouhaveverygoodgroundtobuildupon.

DemonstrationsfromPassagesandExpressionsafterHisResurrection

II.Thesedemonstrationshavebeentakenfromhiscarriageandsermonbeforehisdeath,evenathisfirstbreakingofhisminduntohisdisciplesconcerning his departure from them. Let us now take a view of ourSaviourinhisbehaviorafterhisresurrection;whenceafurtherindicium

of his heart, how itwould stand towards sinnerswhenhe shouldbe inheaven,may be taken, and his love demonstrated. For his resurrectionwasthefirststepuntohisglory,andindeedanentranceintoit;whenhelaiddownhis body,he laiddownall earthlyweakness, andpassionsoffleshandblood."Itwassown,"asoursis,"inweakness;"butwithraisingof it up again, he tookonhim thedispositions andqualificationsof animmortalandgloriousbody,"itwasraisedinpower."And"thedaysofhisflesh,"orfrailestate,astheauthortotheHebrewsbywayofdistinctionspeaks, were past and over at his resurrection; and the garment of hisbodywasnewdyed,andendowedwithnewqualities;andtherebyitwasmadeofastufffittobearandsustainheaven'sglory;andtherefore,whatnowhisheartuponhisfirstrisingshallappeartobetowardsus,willbeacertain demonstration, what it will continue to be in heaven. And toillustrate this themore, consider, that if ever there were a trial taken,whether his love to sinners would continue or not, it was then at hisresurrection;forallhisdisciples(especiallyPeter)hadcarriedthemselvesthemostunworthilytowardshim,inthatinterim,thatcouldbe;andthisthen when he was performing the greatest act of love towards them,namely,dyingforthem,thateverwasshownbyany.Andbytheway,soGodoftenordersit,thatwhenheisinhandwiththegreatestmerciesforus,andbringingaboutourgreatestgood,thenwearemostofallsinningagainsthim;whichhedoes,tomagnifyhislovethemore.Youknowhowtheyallforsookhim,andinthemidstofhisagonyinthegarden,inwhichhe desired their companymerely for a relief unto his saddened spirit,they slept, and lay like so many blocks utterly senseless of his griefs,which had they any friendly sympathy of, they could never have done;"Could you not watch with me one hour?" Then you know how foullyPeterdeniedhimwithoathsandcurses;andafterthat,whenhewaslaidin the grave, they are giving up all their faith in him; "We trusted itshould have been he," say two of them, "that should have redeemedIsrael."TheyquestionwhetherhewastheMessiahornot,Luke24:21.

Now when Christ came first out of the other world, from the dead,clothedwiththatheartandbodywhichhewastowear inheaven,whatmessagesendshe first to them?Wewouldall think, thatas theywouldnotknowhiminhissufferings,sohewouldnowbeasstrangetotheminhis glory; or at least, his first words shall be to berate them for their

faithlessnessandfalsehood.Buthere isnosuchmatter; forJohn20:17,his first word concerning them is, "Go tell my brethren." You readelsewhere,howthatitismadeagreatpointofloveandcondescendinginChristsotoentitlethem;Hebrews2:11,"Heisnotashamedtocallthembrethren;"surelyhisbrethrenhadbeenashamedofhim.Nowforhimtocallthemsowhenhewasfirstenteringintohisglory,arguesthemoreoftheloveinhimtowardsthem.HecarriesitasJosephdidintheheightofhis advancement, when he first broke hismind to his brethren; "I amJoseph your brother," says he, Genesis 45:4. So Christ says here, 'tellthem you have seen Jesus their brother; I own them as brethren still.'Thiswashisfirstcompellation;butwhatwasthemessagethathewouldfirsthavedelivereduntothem?"ThatI,"sayshe,"ascendtomyFather,and your Father." A more friendly speech by far, and arguing infinitemorelovethanthatofJoseph'sdid(thoughthatwasfullofbowels),forJosephafterhehadtoldthemhewastheirbrother,adds,"whomyousoldintoEgypt;"hemindsthemoftheirunkindness;butnotsoChrist,notawordofthat;hemindsthemnotofwhattheyhaddoneagainsthim.Poorsinners,whoarefullofthethoughtsoftheirownsins,knownothowtheyshallbeableat the latterday to lookChrist in the facewhen they shallfirstmeetwithhim.But theymayrelieve theirspiritsagainst theircareand fear, by Christ's carriage now towards his disciples, who had sosinnedagainsthim.Benotafraid,"yoursinswillheremembernomore."Yeafurther,youmayobservethathemindsthem,notsomuchofwhathehadbeendoing for them.He saysnot, 'tell them Ihavebeendying forthem,'or,'thattheylittlethinkwhatIhavesufferedforthem;'notawordofthateither;butstillhisheartandhiscareisupondoingmore:helooksnotbackwardtowhat ispassed,but forgetshissufferings,as"awomanhertravail,forjoythataman-childisborn."Havingnowdispatchedthatgreatworkonearthforthem,hehastenstoheavenasfastashecantodoanother.Andthoughheknewhehadbusinessyettodouponearth,thatwouldholdhimfortydayslonger,yettoshowthathisheartwaslonging,andeagerlydesiroustobeatworkfortheminheaven,hespeaksinthepresenttense,andtellsthem,"Iascend;"andheexpresseshisjoytobe,not only that he goes to "his Father," but also that he goes to "theirFather," tobe an advocatewithhim for them,ofwhich I spokebefore.AndisindeedJesusourbrotheralive?Anddoeshecallusbrethren?Anddoeshetalkthuslovinglyofus?Whoseheartwouldnotthisovercome?

Butthiswasbutamessagesenthisdisciples,beforehemetthem;letusnext observehis carriage and speech at hismeeting together.Whenhecamefirstamongstthem,thiswashissalutation,"Peacebetoyou,"John20:19,whichhereiteratesinJohn20:21;anditisallonewiththatformerspeech of his used in that his parting sermon, "My peace I leave withyou."Afterthishe"breathesonthem,"andconveystheHolyGhostinafurthermeasureintothem,sotogiveanevidenceofwhathewoulddoyetmoreplentifullyinheaven;andthatthemysteryofhisbreathingonthemwastoshowthatthiswastheutmostexpressionofhisheart,togivethemtheSpirit,andthatitcamefromtheverybottomofit(asaman'sbreathdoes),aswellasthattheHolyGhostproceedsfromhim,aswellasfromtheFather,whichwasalso themeaningof it.And towhat enddoeshegivethemtheSpirit?Not for themselvesalone,but that theybythegiftandassistanceofthatSpiritmightforgivemen'ssinsbyconvertingthemtohim."Whosesinssoeveryeremit,"—namely,byyourministry—"theyare remitted to them."Hismind, you see, is still upon sinners, andhiscarefortheconversionoftheirsouls.Andthereforeinanotherevangelist,namely, Mark, his last words recorded are these: "Go ye into all theworld,andpreachthegospeluntoeverycreature;andhe thatbelievethshall be saved," Mark 16:15. And in Luke 24:46-47, his last words onearththererecordedare,"ThusitbehoovedChristtosufferandtorise…that repentance and remission of sins should be preached among allnations," andadds, "beginningat Jerusalem,"wherehehadbeenbut afewdaysbeforecrucified.Ofallplaces,onewouldhavethoughthewouldhaveexceptedthat,andhavechargedthemtopassbyit;buthebidsthembegin there.Let themhave the first-fruit andbenefit bymydeath, thatweretheactorsinit.And,tothatend,healsosays,"BeholdIsendyouthepromiseofmyFather,"Luke24:49.Another timehe appears to twoofthem,andthenindeedheberatesthem,saying,"Oyefools,andslowofheart!"butforwhatisit,butonlybecausetheywouldnotbelieveonhim;fornoothersin,notforthattheyhadforsakenhim;soit follows,"Oyefools, and slowof heart to believe," Luke 24:25, and this because he isgladwhenwebelieve,as inJohn11:16.Andafter thatheappears toalltheeleven,andupbraids them, the textsays,butwithwhat?With their"unbelief and hardness of heart;" still because they believed not,Mark16:14.Nosinoftheirstroubledhimbuttheirunbelief,whichshowshowhisheartstandsinthathedesiresnothingmorethantohavemenbelieve

in him; and this now when he is glorified. Afterwards he meets withThomas, and scarce chideshim forhis grossunbelief, only tellshim, itwas well that, "having seen, he believed;" but pronounces them more"blessed, who though they have not seen, yet believe;" and so he isreproved, John 20:29. Another time he shows himself to his disciples,andparticularlydealswithPeter,butyettellshimnotawordofhissins,nor of his forsaking of him, but only goes about to draw from him atestimony of his love to himself; "Peter" (says he), "lovest thou me?"Christlovestohearthatnote;fullwelldothosewordssoundinhisears,whenyoutellhimyoulovehim,thoughheknowsitalready;asPetertellshim,"Thouknowestallthings,thouknowestIlovethee,"John21:15,andthisChristputsonhimthreetimes.AndwhatwasChrist'saimindrawingthisacknowledgmentoflovefromPetertohim,thatifhelovedhimasheprofessed,andwouldalwaysshowit,thento"feedhislambs"?Thisisthegreat testimony that hewouldhavePeter to showhis love in,whenhe[Christ] should be in heaven; and this is the last charge he gives him[Peter].Which,howgreat a testimony is it, to showhowhisownheartwas affected, and what his greatest care was upon! His heart runsaltogether upon his lambs, upon souls to be converted. He had saidbefore, "Sheep I have," John 10:16, "which are not of this fold, them Imustbringin,"andhelefthisapostlestodoit;butthisherewasamoremoving and affectionate expression, for sheep can shift for themselves,butpoorlittlelambscannot.ThereforeChristsaysuntoPeter,"Feedmylambs," evenas John, to express themore loveunto thosehewrites toandcallsthem"mylittlechildren."Andtowhatenddoestheevangelistrecordthesethingsofhimafterhisresurrection?Oneoftheevangeliststhatrecordedtheminformsus.InJohn20:30, it issaidthat"Jesusdidmanyothersigns,"namely,afterhisresurrection;forinthemidstofthestoryofthosethingsdoneafterhisresurrectionhespeaksit,"whicharenotwritten in this book," but partly recordedby other evangelists, andpartlyconcealed;"butthesethingsarewrittenthatyemightbelievethatJesusistheChrist,"thatissoyoumightcometohimastotheMessiah,theSaviouroftheworld;andtherefore,themostofthethingsrecordedtend to show Christ's heart and carriage towards sinners, that so wemightbelieveonhim,andthat"believingwemighthavelifethroughhisname."

DemonstrationsfromPassagesatandafterHisAscensionintoHeaven.

III.Letusviewhimnextinhisveryascending:hiscarriagethenalsowillfurtherassureourheartsofthis.Luke24:50,itissaid,"Helifteduphishandsandblessed them;"and toput thegreateremphasisupon it,andthatwemightthemoreobserveit,ashavingsomegreatmysteryinit,inLuke24:51,itisadded,"Andwhileheblessedthem,hewaspartedfromthem,andcarriedupintoheaven."ThisbenedictionChristreservedtobehislastact;andwhatwasthemeaningofit,but(asIhavebeforeshown)toblessthem,asGodblessedAdamandEve,biddingthem"increaseandmultiply,"andsoblessingallmankindthatweretocomeofthem.Thusdoes Christ, in blessing his disciples, bless all those that shall believethrough their word unto the end of the world. I only add this to theillustrationof it; thismysteryis interpretedbyPeter inActs3:26,whenspeakingtotheJews,hesays,"Untoyoufirst,GodhavingraiseduphisSonJesus,senthimtoblessyou,"(andhow?)"inturningawayeveryoneofyou fromhis iniquities,"andso forgivingof them; for"blessed is themanwhosesinisforgiven."Thusademonstrationathisascending.

IV.Inthenextplace,letusconsiderwhatChristdidwhenhewascometoheaven and exalted there: how abundantly did he theremake good allthathehadpromisedinhislastsermon!

For, first, he instantly poured out his Spirit, and that "richly" (as theapostletoTitusspeaks),andhe"beingbytherighthandofGodexalted,andhavingreceivedoftheFatherthepromiseoftheHolyGhost,hehathshedforththiswhichyounowseeandhear,"saystheapostleinhisfirstsermon after the ascension, Acts 2:33. He then received it, and visiblypouredhimout.SoEphesians4:8, it is said, "Heascendeduponhigh,andgavegiftsuntomen…fortheworkoftheministry"(Ephesians4:15),"…and for the jointing in of the saints to the increase of the body of

Christ"(Ephesians4:16),that is, fortheconvertingofelectsinners,andmaking them saints. And the gifts there mentioned (some of them)remainuntothisday,in"pastorsandteachers."AndthisSpiritisstillinourpreachingand inyourhearts, inhearing, inpraying,andpersuadesyouofChrist's lovetothisveryday;andisinallthesethepledgeofthecontinuanceofChrist'slovestillinheavenuntosinners.Alloursermonsandyourprayersareevidencestoyou,thatChrist'sheartisstillthesametowards sinners that ever it was, for the Spirit that assists in all thesecomesinhisname,andinhisstead,andworksallbycommissionfromhim.Anddononeofyoufeelyourheartsmovedinthepreachingofthesethings,at thisandother times?Andwho is it thatmovesyou? It is theSpiritwhospeaksinChrist'snamefromheaven,evenashimselfissaidto"speakfromheaven,"Hebrews12:25.Andwhenyoupray,itistheSpiritthat indites [composes or dictates] your prayers, and that "makesintercession for you" in your own hearts, Romans 8:26, which suchintercessionofhisisbuttheevidenceandechoofChrist'sintercessioninheaven.TheSpirit prays in you, becauseChrist prays for you.He is anintercessoronearth,becauseChristisanintercessorinheaven.Ashedidtake off Christ's words, and used the same that he before had uttered,whenhespokeinandtothedisciplesthewordsoflife,sohetakesoffofChrist's prayers alsowhen he prays in us; he takes but thewords as itwereoutofChrist'smouth,orheartrather,anddirectsourheartstoofferthemup toGod.Healso followsus to the sacrament, and in that glassshowsusChrist'sfacesmilingonus,andthroughhisface,hisheart;andthushelpingofustoasightofhim,wegoawayrejoicingthatwesawourSaviourthatday.

Then, secondly, all those works, both of miracles and conversion ofsinners, in answer to theapostles'prayers, areademonstrationof this.What a handful had Peter's first sermon after Christ's ascension,whenthree thousand soulswere converted by it! The apostles (as you know)went on to preach forgiveness throughChrist, and in his name, and toinvitementohim;andwhatsignsandwondersdidaccompanythem,toconfirmtheirpreaching!AndallwerethefruitsofChrist'sintercessioninheaven. So that what he promised (John 14:12), as an evidence of hisminding them in heaven, was abundantly fulfilled. They, upon theirasking,did"greaterworksthanhe;"soinActs4:29-30,attheprayersof

Peter. AndHebrews 2:3-4, the apostlemakes an argument of it, "Howshallweescape,"sayshe, "ifweneglectsogreatsalvation,whichat thefirstbegantobespokenbytheLord,andwasconfirmeduntousbythemthat heard him, God also bearing them witness, both with signs andwonders andwith diversmiracles?" Yea, letme add this, take also theNew Testament, and all the promises in it, and expressions of Christ'slove; itwaswrittenall sinceChrist'sbeing inheaven,byhisSpirit, andthatby commission fromChrist, and thereforeall that you find thereinyoumaybuildonashis veryheart; and therein see, thatwhatheoncesaid on earth, he repeals not a word now he is in heaven—his mindcontinues the same. And the consideration of it here may add a greatconfirmationtoourfaithherein.

Thirdly,someoftheapostlesspokewithhimsince,evenmanyyearsafterhisascension.ThusJohnandPaul,ofwhichthelastwasinheavenwithhim;theybothdogiveoutthesamethingofhim.

PaulheardnotonesermonofChrist's(thatheknewof)whileonearth,and received the gospel from no man, apostle or other, but by theimmediate revelation of Jesus Christ from heaven, as he speaks,Galatians1:11-12.ButhewasconvertedbyChristhimselffromheaven,byimmediate speech and conference of Christ himself with him, and thislong after his ascension. And in that one instance Christ abundantlyshowedhisheartandpurposetocontinuetoallsortsofsinnerstotheendoftheworld.Thusintwoplacesthatgreatapostletellsus;thefirstisin1Timothy1:13,"Iwasapersecutor,ablasphemer,"sayshe,"butIobtainedmercy,andthegraceofourLord,"namely,JesusChrist,"wasexceedingabundant;"anduponthishedeclareswithopenmonth,asitwere,fromChrist's own self, who spoke to him from heaven, that this is "thefaithfullestsaying"thateverwasuttered,"thatChristcameintotheworldto save sinners, whereof I am chief," says he, 1 Timothy 1:15. And totestify that thiswas the very scope ofChrist in thus converting of Paulhimself,andPaul'sscopealsointhatplacetoTimothy.Toshowasmuch,appearsbywhat follows:1Timothy1:16,"ForthiscauseIobtainedthismercy,thatinmefirstJesusChristmightshewforthalllongsuffering,fora pattern to all them that should hereafter believe on him unto lifeeverlasting."It isexpress,yousee,toassureallsinners,untotheendof

the world, of Christ's heart towards them. This was his drift. "For thisverycause…"saysPaul.

ThesecondplaceIallegeinproofofthis,isthestoryofPaul'sconversion,wherehediligentlyinsertstheverywordsthatChristspoketohimfromheaven(Acts26:16-18),whichwerethese,"Ihaveappeareduntotheeforthispurpose,tomaketheeaministerandawitness,…tosendtheetotheGentiles,toopentheireyes,andtoturnthemfromdarknesstolight,andfromthepowerofSatanuntoGod, that theymayreceive forgivenessofsins,andaninheritanceamongthemthataresanctifiedbyfaiththatisinme."Brethren,theseareChrist'swordssincehewenttoheaven,andhetells Paul he appeared unto him to testify thus much. Thus for Paul'sconferencewithhim.

Thenagain,sixtyyearsafterhisascension,didtheapostleJohnreceivearevelation fromhim, evenwhenall theapostlesweredead, for after alltheirdeathswasthatbookwritten,andtheRevelationissaidtobeinamoreimmediatemanner"therevelationofJesusChrist"(Revelation1:1),thananyotheroftheapostles'writings;andyoureadthatChristmadeanapparitionofhimself tohim,andsaid, "Iamhe thatwasdead,andamaliveforevermore,"Revelation1:18.NowletusbutconsiderChrist'slastwords,inthathislastbook,thelastthatChristhasspokensincehewenttoheaven,orthatheistouttertillthedayofjudgment;youhavetheminRevelation 22:16-17, "I Jesus have sent mine angel to testify unto youthesethingsinthechurches.IamtherootandtheoffspringofDavid.…And the Spirit and the bride say, Come. And let him that heareth say,Come.Andlethimthatisathirstcome.Andwhosoeverwill,lethimtakeofthewateroflifefreely."TheyarethelatterwordsIcitethisplacefor.Theoccasionofthesewordswasthis:Christwasnowinheaven,andhadbefore promised to come again, and fetch us all to heaven. And in themeantime,markwhatanechoingandansweringofheartsandofdesiresthere ismutually,betweenhimfromheavenandbelievingsinners frombelow. Earth calls upon heaven, and heaven calls upon earth, as theprophet speaks. The bride from earth says unto Christ, "Come tome;"andtheSpiritinthesaints'heartsbelowsays"Come"untohimalso;andChristcriesoutasloudfromheaven,"Come,"inansweruntothisdesireinthem;sothatheavenandearthringagainofit."Lethimthatisathirst

cometome;andlethimthatwillcome,come,andtakeofthewatersoflife freely." (Revelation22:17)This isChrist speechuntomenonearth.They call him to comeunto earth, to judgment; andhe calls sinners tocomeuptoheavenuntohimformercy.Theycannotdesirehiscomingtothem, so much as he desires their coming to him. Now what is themeaningofthis,thatupontheircallinguponhimtocome,heshouldthuscalluponthemtocome?Itisineffectasifhehadplainlyutteredhimselfthus:Ihaveahearttocometoyou,butImusthaveallyoumyelectthatare tobeonearth,cometomefirst.Youwouldhavemecomedowntoyou,butImuststayheretillallthattheFatherhasgivenmecometome;and then you shall be sure quickly to have me with you. Herebyexpressing how much his heart now longs after them. This to be hismeaning is evidentby thewordswhichhe adds,Revelation22:20, "Hewhich testifies these things," namely, Christ, "says, Surely I comequickly."Andifweobservehowmuchbytheby,asitwere,thesewordsofChrist'sdocome in, itmakes themthemoreremarkable toshowhisheart inutteringthem.Thisbookwasintendedmerelyasaprophecyofthe timesof the gospeluntil his coming;untowhichperiodof it,whenJohnhadbroughtthatpropheticstory,hebringsinthebridelongingforthatcomingofChrist,"Thebridesays,Come."Andnosoonersayssheso,butChristbywayofretortdoeslikewisesay"Come"untoheralso;yes,itputs themoreobservationupon it, thathehaduttered the samewordsbefore,Revelation21:6, butnotwithstandinghewill repeat themagain,andhavethemtobehislastwords.Allwhichshowshowmuchhisheartwasinthispartofthegospel,toinvitesinnerstohim;thatnowwhenheistospeakbutonesentencemore,tillwehearthesoundtojudgment,heshouldespeciallymakechoiceofthesewords.Letthemthereforeforeverstickwithyou,asbeingworthytobeyourlastthoughtswhenyoucometodie, andwhen you are going to him.He speaks indeed something elseafter them; but that which he says afterwards is but to set a seal untothesewords, and to the restof theScriptures,whereof this is the chief.Andfurthertoshowthatthesewordsweresingledouttobehislast,andthathemeanttospeaknomoretillthedayofjudgment,thereforealsoheaddsacurse tohim,whoshould "add to them,or take fromthem."Headds indeed after that another speech, but it is only to ingeminate[emphasize]hiswillingness to comequickly,wereallhis electbutoncecomeintohim,soRevelation22:20.Andallthistendstoassureusthat

thisishisheart,andweshallfindhimofnootherminduntilhiscomingagain.

Andthatyoumayyetthemoreconsiderthemasthuspurposelybroughtin by him as his last words, to make them stick with us, let me addanother observation about them, and that is this, that at another timewhenhewasuponearth,heinlikemannersingledouttheseverywords(Imeanthematterofthem)astheconclusionofmanydays'preaching.ThusJohn7:37,"Inthelastday,thatgreatdayofthefeast,Jesusstoodandcried,Ifanymanthirst,lethimcometomeanddrink."Thesewordswerespokenonthe"lastdayofthefeast,"afterwhichhewastopreachnomore at that time, and for a good while after, unto them; and he hadpreacheduponalltheformerdaysofthatfeast,ashismannerwas;anditwas"thegreatdayofthefeast,"whenhehadthegreatestaudience;andyouseehechoosesthisforhislastsentenceofthathislastsermonthen;andwhenhewouldgivethemsomethingatparting,asaviaticum,whichhewould have them carry homewith them to feed upon above all therest, these are his words, "If any man thirst, let him come to me anddrink;"whichhimself interprets tobebelievingonhim,John7:38,andhestandsuptospeakthis;yea,"hecries,"saysthetext,withopenmouth,withutmost vehemence, to the intent that allmighthear this above allsayings else. And thus in likemanner, at this time also, when he is tospeaknomore, but toholdhis tongue forever till thedayof judgment,nor is to write anymore Scriptures, he then sends his angel to testifythesetobehislastwords;andthisalthoughhehadspokenthembefore.Itwasthereforeassuredlydonetoshowhisheartinthem.Theywerehislastwords then,andtheyshallbemine in theclosureof thisdiscourse,forwhatcantherebeaddedtothem?

PartII:TheEvilofAfflictionandtheEvilofSin

For we have not an high priest which cannot be touched with thefeelingofourinfirmities;butwasinallpointstemptedlikeasweare,

yetwithoutsin.—Hebrews4:15.

TheonlyuseIshallmakeofthesewordsis,tobeafoundationuntothatsecondpartofthatheadorpointofdoctrineintowhichIhavemadeanentrance;whichwastodemonstratethegraciousinclinationandtemperofChrist'shearttowardsinners,nowheisinheaven.

II.Theextrinsicdemonstrationsofthis,whichImakethefirstpartofit,are dispatched. And for a groundwork to these more intrinsicdemonstrations, whichmake a second part, I have chosen this text, asthatwhichaboveanyotherspeakshisheartmost,andsetsouttheframeandworkingsofittowardssinners;andthatsosensiblythatitdoes,asitwere, takeourhands,and lay themuponChrist'sbreast,and letus feelhowhisheartbeatsandhisbowelsyearntowardsus,evennowhe is inglory—the very scope of these words being manifestly to encouragebelieversagainstallthatmaydiscouragethem,fromtheconsiderationofChrist'shearttowardsthemnowinheaven.

Toopenthem,sofarastheyservetomypresentpurpose.

First,allthatmayinanywaydiscourageusheherecallsbythenameofinfirmities,therebymeaningboth.

1. The evil of afflictions, of what sort whatsoever, persecutions, fromwithout.

2.Theevilofsins,whichdomostofalldiscourageus,fromwithin.

Andthatboththesearemeant:

1. That under "infirmities" he means persecutions and afflictions ismanifest; not only in that the word is often used in that sense, as 2Corinthians 11:30, and 2 Corinthians 12:5, but also it is plain that thephraseisheresointended,forhisscopeistocomfortthemagainstwhatwouldpullfromthemtheirprofession,asthatforegoingexhortation,"Letusholdfastourprofession,"implies.Nowthatwhichattemptedtopullitfrom them were their persecutions and oppositions from without. Itappearsalsobecausehisargumenthereofcomfortingthemagainstthese

infirmities,isdrawnfromChrist'sexample,"Inthathewasinallthingstemptedasweare."

2.Yetsecondly,by"infirmities"aremeantsinsalso,forsointheprocessofthisdiscourseheusesthephrase,andmakesthemthemainobjectofourhighpriest'spity;forinthenextwords,Hebrews5:2,showingwhatthequalificationsofthehighpriestsunderthelawwere,whoweretypesof our great high priest, he makes this one suitable to this herementioned, that he was to be one that "could have compassion on theignorant,andthosethatwereoutof theway;" that is,uponsinners, forsinsarethoseignorancesandgoings-astrayfromGod;andthenadds,"inthathimselfwasclothedwithinfirmities,"thatis,withsins.Andalthoughit is saidhere thatChristwaswithout sin inall, yethewas temptedbySatanuntoallsortsofsins,evenasweare.Andthatby"infirmities"sinsare mainly here intended, is yet more evident from the remedypropoundedagainstthem,whichtheyarehereencouragedtoseekforatthe throne of grace, namely, grace and mercy. "Therefore let us comeboldlytothethroneofgrace,thatwemayfindgraceandmercytohelpintimeofneed."So it followsinthenextwords.Gracetohelpagainstthepower of sin, and mercy against the guilt and punishment of it; bothwhich are the greatest discouragers to come boldly to that throne; andthereforehemustnecessarilyintendthosekindsofinfirmitieschieflyinthishisencouragementandcomfortgiven.

Now, secondly, for a support against both these, he lets us understandhowfeelinglyandsensiblyaffectedtheheartofChrististosinnersunderallthesetheirinfirmities,nowheisinheaven,forofhimadvancedintoheavenheherespeaks,asappearsbyHebrews4:14.Andifthecoherencewiththatversebeobserved,weshallseethathebringsinthisnarrationof it clearly, by way of preventing an objection whichmight otherwiseariseinallmen'sthoughtsfromthathighandgloriousdescriptionwhichhehadgivenofhiminHebrews4:14."Wehaveagreathighpriest,whoispassedintotheheavens."Heknewwewouldbeaptfromthispresentlytothink he may be too great to be an high priest for us to transact ouraffairs;andthatthisgreatnessofhismightcausehimtoforgetus,orifhedidrememberus,andtakenoticeofourmiseries,yet,"beingpassedintotheheavens,"andsohavingcastoffthefrailtiesofhisfleshwhichhehad

here, and having clothed his human nature with so great a glory, thatthereforehecannotnowpityus,ashedidwhenhedweltamongusherebelow,norbesofeelinglyaffectedandtouchedwithourmiseries,astobetenderlymovedtocompassionateandcommiserateus,soheisnotnowcapableofafeelingofgrief,andsonotofafellow-feelingorsympathizingwithus;his stateandconditionnow is aboveall suchaffections,whichaffectionsnotwithstandingaretheythatshouldputhimuponhelpingus,heartily and cordially. And for him to be exposed to such affections asthese,wereaweakness,aninfirmityinhimself,whichheavenhascuredhimof.Hispowerandglory issogreat thathecannotbethustouched,evenastheangelsarenot.Andheis"advancedfaraboveallprincipalitiesandpowers,"Ephesians1:21.

Thistheapostlecarefullypreoccupates;anditisthisveryobjectionwhichhe takes away. "We have not a high priest who cannot," etc. Duplexnegatioaquipolletaaffirmationi;nay,twonegativesdonotonlymakeanaffirmative, but affirm more strongly: they make an affirmationcontradictorytoacontraryandoppositethought.Nowthisspeechofhisis asmuch as if he should have said,Well, let heavenhavemadewhatalteration soever upon his condition, in glorifying his human nature,which be it never so free from fleshly passions, and instead of flesh bemade like heaven, let him be never so incapable of impressions frombelow; yet he retains one tender part and bare place in his heart stillunarmed,asitwere,eventosufferwithyou,andtobetouchedifyoube.Thewordisadeepone.Hesufferswithyou,heisastenderinhisbowelstoyouaseverhewas;thathemightbemovedtopityyou.Heiswillingtosuffer,asitwere,thatoneplacetobeleftnaked,andtobefleshstill,onwhichhemaybewoundedwithyourmiseries,thatsohemightbeyourmercifulhighpriest.

And itmay be objected that this were a weakness. The apostle affirmsthatthisishispower,andaperfectionandstrengthoflovesurely,inhim,as theword δυνάμενον imports; that is, thatmakes him thus able andpowerfultotakeourmiseriesintohisheart,thoughglorified,andsotobeaffectedwiththem,asifhesufferedwithus,andsotorelieveus,outofthatprincipleoutofwhichhewouldrelievehimself.

Therearetwothingswhichthistextgivesmeoccasiontotakenoticeof,

andaparttohandle.

First,moregenerally, thatChrist'sheartnow inheaven isasgraciouslyaffecteduntosinnersaseveritwasonearth.

And,secondly,moreparticularly,themannerhow.Orthus:

1.Thatheistouchedwithafeeling,orsympathizeswithus,asthewordis.

2.Thewayhowthiscomestopass;eventhroughhishavingbeentemptedinallthingslikeuntous.Inhandlingthefirst,Ishallgivethoseintrinsicdemonstrationsofitthatremain;andinhandlingtheother,furtheropenthetext.Tocomethereforefirsttothoseintrinsicdemonstrationsofthisdoctrine, which I engraft upon these words, and shoot naturally fromthem,namely, that theheartofJesusChrist,nowhe is inheaven, isasgraciouslyinclinedtosinnersaseveritwasonearth.

The first sort of intrinsic demonstrations, drawn from the influence allthe three Persons have forever into the heart of the human nature ofChristinheaven.

I. The first sort of demonstrations shall be fetched from all the threePersons, and their several influence they have into Christ's heart inheaven,toinclineittowardsus.

1.The first shallbe taken fromGodhisFather,whohas thusadvancedhim;andithastwoparts:(1.)ThatGodhasgivenaperpetualcommandtoChristtolovesinners;(2.)Thatthereforehisheartcontinuesthesameforever.

(1.) For the first, God the Father has given Jesus Christ a specialcommandtolovesinners;andhasfurtherimplantedamerciful,graciousdispositioninhishearttowardthem.ThisImentiontoargueit,becauseit is thatwhichChrist alleges, John6:37, as theoriginal groundof thisdispositionofhis,"nottocastoutthosethatcometohim."For"itismyFather'swill,"saysheinthefollowingverses,"thatIshouldperformthatwhichIcamedownfromheavenfor,"John6:38.Andthis liesnowstill

uponhim,nowheisinheaven,asmuchasever;for"hiswillalsois,"sayshe,John6:39-40, "that I shouldraise themupat the lastday," soas itmustnecessarilycontinuethesametillthen.AndcomparewiththisJohn10:15-18, where, having discoursed before of his care and love to hissheep,to"givehislife"forthem,to"know"andownthem,andto"bringthem into the fold." he concludes at John 10:18, "This commandmenthaveIreceivedfrommyFather."Itishiswill,saysJohn6,andifagoodsonknowsthatathingishisfather'smindandwill,itisenoughtomovehimtodoit;muchmoreifitbehisexpresscommand.AndinthisJohn10,he further says, that it is thecommandwhichhehadreceived fromthe Father. A command is a man's will peremptorily expressed; so astheremustbeabreach,ifitbenotfulfilled:andsuchacommandhasGodgivenChristconcerningus.OutofbothplacesIobservethreethingstobethematterofthiswillandcommandofGod's.

First,thatChristshoulddieforhissheep;inrespecttowhichcommand,hecontinuedsotolovethemwhilehere,astolaydownhislifeforthem;soJohn10:15;butthenhetookitupagain,andisascendedintoheaven.Therefore,thoseothertwothingscommandedhim,doconcernhimwhenhe is in glory; namely, to "receive all that come to him," which is thesecond; and the third, to look thathe "losenoneof those forwhomhedied,"butto"raisethemup."AndforthesehisFather'scommandliesasstrictlyonhim,nowheisinheaven,asfordyingforthemwhilehewasonearth. "This command have I received frommy Father, and this is hiswill."

Andtogetherwiththiscommand,Goddidputitintohisheart,aswherehe commandshe everuses todo, such an instinct of transcendent lovetowardsthem,asshallsostronglyinclinehimtoperformit,thatheshallneed nomore commands.He has put such a στοργή, such an especialloveintohim,ashehasputintotheheartsofparentstowardstheirownchildren,more than to all othermen's childrenwhich they seebesides,althoughmore beautiful andmorewitty than their own. And both thiscommandment, and this inclination of love towards them, we have atonceexpressed,Psalm40:8,where,givingthereasonwhyhebecameourMediatorandsacrificedhimself,henotonlysays,"Icometodothywill,OGod;"butalso,"Thylawisinmybowels."Inwhichspeech,boththese

twoarementioned:

[1.]ThatcommandImentionedisthereexpressed,foritiscalledalaw.And,

[2.] It was a law wrought into suitable dispositions in his heart; and,therefore,saidtobea"lawinhisheart"orbowels.

Youmayeasilyconceivewhatlawitwasbythesubjectofit,hisbowels,which are still put for the most tender affections; Colossians 3:12,"Bowels of mercy, [kindness]." It was no other than that law of love,mercy,andpitytopoorsinnerswhichGodgavehimincharge,ashewastobeMediator. Itwas that special lawwhich layonhimashewas the"second Adam," like that which was given to the first Adam, nonconcedendi,overandabovethemorallaw,nottoeattheforbiddenfruit;such a law was this he there speaks of. It was the law of his being aMediatorandasacrifice,forofthatheexpresslyspeaks,Hebrews8:6-7,overandbesidesthemorallaw,whichwascommontohimwithus.Thewordintheoriginalis,"Inthemidstofmybowels,"toshowitwasdeeplyengraven;ithaditsseatinthecenter,itsatnearestandwasmostinwardinhisheart.

Yes,andasthatspeciallawofnoteatingtheforbiddenfruitwastoAdampræceptumsymbolicum,asdivinescallit,givenoverandbesidesallthetencommandments,tobeatrial,asignorsymbol,ofhisobediencetoalltherest,suchwasthislawgivenuntoChrist,thesecondAdam,soasthatGodwould judgeofallhisotherobedienceuntohimselfby this.Yes, itwaslaidonhimwiththatearnestnessbyGod,andsocommended,3him,as that if everChristwouldhavehim to lovehim,he shouldbe sure tolove us. Thus in that place fore-cited, John 10:17-18, Christ comfortshimselfwiththisinhisobedience,"ThereforedothmyFatherloveme."Itis spoken in relation unto his fulfilling this his command formerlymentioned,andsofurtherimports,asifGodshouldloveChristthebetterfortheloveheshouldshowtous,itpleasedhimsowelltoseeChristloveus.AndsoitisasifGod,whenhegaveChristthatcommandment,John10:18,hadsaid,Son,asyouwouldhavemylovecontinuetowardsyou,letmeseeyour lovetowardsmeshowninbeingkindtotheseIhavegivenyou,"whomIhavelovedwiththesamelovewherewithIhavelovedyou,"

asyouhaveit,John17:23.AsGodwouldhaveusshowloveuntohimbylovinghischildren, sohewouldhaveChristalsoshowhis love towardshimbylovingofus.

(2.)Now,forthesecondbranchof thisdemonstration,namely, thatthelovewhichChrist,whenonearth,expressedtobeinhisheart,andwhichmadehimdieforsinnersuponthiscommandofhisFather,thatitdoescertainlycontinueinhisheartstill,nowthatheisinheaven,andthatasquickandastenderaseveritwasonearth,evenaswhenhewasonthecross,andthatbecauseofhisFather'scommand.Itisevidencedthus,foritbeingalawwritteninthemidstofhisbowelsbyhisFather,itbecomesnaturaltohim,andsoindelible,andasothermorallawsofGodwrittenintheheart,theyareperpetual.Andasinus,whenweshallbeinheaven,though faith shall fail and hope vanish, yet love shall continue, as theapostle speaks; so does this love in Christ's heart continue also, andsuffers no decay, and is shown as much now in receiving sinners andinterceding for them, and being pitiful unto them, as then in dying forthem.And this love to sinners being so commanded and pressed uponhim,aswas said, that ashewouldhavehisFather lovehim,he shouldlovethem,andsobeingurgeduponallthatgreatlovethatisbetweenhimandhisFather,this,asitmustnecessarilyworkandboilupastronglovein him unto sinners, so likewise themost constant and never-decayinglovethatcouldbe.Andthisisarguedfromtheanalogyofthatprincipleuponwhich Christ urges us to love himself, John 15:10. Hemoves hisdisciples to "keep the commandments" he gave them, and uses thisargument,"Forsoshallyouabideinmylove,"andbacksitwithhisowninstance,"EvenasIhavekeptmyFather'scommandments,andabideinhis love."Now, therefore, this being the great commandment thatGodlays on him, to love and die for, and to continue to love and receive,sinnersthatcometohim,andraisethemupatthelatterday,certainlyhecontinuestokeepitmostexactly,asbeingoneofthegreattiesbetweenhimandhisFather,sotocontinueinhislovetohim.Therefore,solongashecontinuesinhisFather'slove,and,nowheisinheavenandathisrighthand,hemustnecessarilycontinue inhighest favourwithhim,solong, youmay be sure, he continues to observe this. And thus that heshouldcontinuestilltoloveus,bothlovetohisFatherandlovetohimselfobligeshim;wemay thereforebe sureofhim, thathebothdoes it and

will do it forever. O what a comfort is it, that as children are mutualpledgesandtiesoflovebetweenmanandwife,sothatweshouldbemadesuch between God the Father and the Son! And this demonstration istakenfromtheinfluenceofthefirstpersonoftheTrinity,namely, fromGodtheFather.

2.Then,secondly,thishisloveisnotaforcedlove,whichhestrivesonlytobeartowardsus,becausehisFatherhascommandedhimtomarryus;butitishisnature,hisdisposition,which,addedtotheformer,affordsaseconddemonstrationof thepoint inhand,and isdrawn fromGodtheSon.Thisdispositionis freeandnaturaltohim;heshouldnotbeGod'sSonelse,nor takeafterhisheavenlyFather,untowhom it isnatural toshowmercy,butnotsotopunish,whichishisstrangework,butmercypleaseshim;heis"theFatherofmercies,"hebegetsthemnaturally.

Now,ChristishisownSon,asbywayofdistinctionheiscalled,andhisnaturalSon;yea,hishumannaturebeingunitedtothesecondperson,istherebybecomethenaturalSonofGod,notadopted,asweare.Andifhebe his natural Son in privileges, then also his Father's properties arenatural tohim,morenatural than tous,whoarebuthis adopted sons.And if we, "as the elect of God," who are but the adopted sons, areexhorted to "put on bowels of mercy, kindness, humbleness of mind,meekness,"(asColossians3:12),thenmuchmoremustthesedispositionsneedtobefoundinChrist,thenaturalSon;andthese,notputonbyhim,butbeasnaturaltohimashisSonshipis."Godislove,"asJohnsays,andChristislovecoveredoverwithflesh,yea,ourflesh.

Andbesides,itiscertainthatasGodhasfashionedtheheartsofallmen,and someof the sons ofmenuntomoremercy andpitynaturally thanothers,andthentheHolySpirit,comingonthemtosanctifytheirnaturaldispositions,usestoworkaccordingtotheirtempers,evensoitiscertainthathe tempered theheart ofChrist, andmade it of a softermold andtemperthanthetendernessofallmen'sheartsputtogetherintoone,tosoftenit,wouldhavebeenof.Whenhewastoassumeahumannature,heisbroughtinsaying,"Abodyhastthoufittedme,"Hebrews10:5;thatis,ahumannature,fitted,asinotherthings,sointhetemperofit, fortheGodhead to work and show his perfections in best. And as he took ahumannatureonpurposetobeamercifulhighpriest,asHebrews2:14,

sosuchahumannature,andofsospecialatemperandframeasmightbemore merciful than all men or angels. His human nature was "madewithouthands;" that is,wasnot of the ordinarymake that othermen'sheartsareof;thoughforthematterthesame,yetnotfortheframeofhisspirit.Itwasaheartbespokeforonpurposetobemadeavessel,orratherfountain,ofmercy,wideandcapableenoughtobesoextendedastotakein andgive forth tous again allGod'smanifestmercies; that is, all themerciesGodintendedtomanifesttohiselect.

And thereforeChrist'shearthadnaturally in the temperof itmorepitythanallmenor angelshave, as throughwhich themerciesof the greatGod were to be dispensed unto us; and this heart of his to be theinstrument of them. And then this man, and the heart of this man soframed, being united to God, and beingmade the natural Son of God,hownaturalmustmercy needs be unto him, and therefore continue inhimnowlie is inheaven!Forthoughhe laiddownall infirmitiesofournaturewhenheroseagain,yetnogracesthatwereinhimwhilehewasbelow; they are in himnow asmuch as ever; and beinghis nature, fornature we know is constant, therefore still remains. Youmay observe,thatwhenhewasuponearth,mindingtopersuadesinnerstohavegoodthoughtsofhim,asheusedthatargumentofhisFather'scommandgivenhim;sohealsolaysopenhisowndisposition,Matthew11:28,"Cometome, you that are weary and heavy laden,…for I ammeek and lowly ofheart."

Men are apt to have contrary conceits of Christ, but he tells them hisdisposition there, by preventing such hard thoughts of him, to allurethemuntohim themore.Weareapt to think thathe,being soholy, isthereforeofasevereandsourdispositionagainstsinners,andnotabletobearthem.No,sayshe;"Iammeek,"gentlenessismynatureandtemper.AsitwasofMoses,whowas,asinotherthings,sointhatgrace,histype;hewasnotrevengedonMiriamandAaron,butintercededforthem.So,says Christ, injuries and unkindnesses do not so work upon me as tomakemeirreconcilable;itismynaturetoforgive:"Iammeek."Yes,but(may we think) he being the Son of God and heir of heaven, andespeciallybeingnowfilledwithglory,andsittingatGod'srighthand,hemaynowdespisethelowlinessofusherebelow;thoughnotoutofanger,

yetoutof thatheightofhis greatness anddistance thathe is advancedunto, inthatwearetoomeanforhimtomarry,orbefamiliarwith.Hesurelyhashigherthoughtsthantoregardsuchpoor,lowthingsasweare.And so though indeedwe conceive himmeek, and not prejudicedwithinjuries, yet he may be too high and lofty to condescend so far as toregard,ortaketoheart,theconditionofpoorcreatures.No,saysChrist;"Iamlowly"also,willingtobestowmyloveandfavouruponthepoorestandmeanest.

Andfurther,allthisisnotasemblanceofsuchanaffabledisposition,norisitexternallyputoninthefaceandoutwardcarriageonly,asinmanygreatones,thatwillseemgentleandcourteous,butthereisallthisἐντῇϰαρδίᾳ, "in theheart;" it ishis temper,hisdisposition,hisnature tobegracious, which nature he can never lay aside. And that his greatness,whenhecomestoenjoyitinheaven,wouldnotabitalterhisdispositioninhim, appearsby this, thatheat the very same timewhenheutteredthesewords,tookintoconsiderationallhisglorytocome,anduttersboththat and his meekness with the same breath. So Matthew 11:27, "AllthingsaredeliveredtomebymyFather;"andpresentlyafterallthishesays, "Come unto me, all you that are heavy laden,…I am meek andlowly,"Matthew11:28-29.

Look, therefore, what lovely, sweet, and delightful thoughts you use tohaveofadearfriend,whoisofanamiablenature,orofsomeeminentlyholyormeek saint,ofwhomyou thinkwithyourselves, I couldputmysoulintosuchaman'shands,andcancompromisemysalvationtohim,as I have heard it spoken of some. Or look how we should have beenencouraged tohavedealtwithMoses inmatterof forgiveness,whowasthemeekestmanonearth;ortreatedwithJoseph,bywhatwereadofhisbowels towards his brethren; or what thoughts we have of the tenderhearts of Paul or Timothy unto the souls of men in begetting, and innurturing,andbringingthemuptolife,"Beingaffectionatelydesirousofyou, we were willing (says Paul) to impart our own souls to you," 1Thessalonians2:8;andthis"naturally,"ashiswordis,Philippians2:20;even such and infinitelymore raised apprehensions should we have ofthatsweetnessandcandourthatis inJesusChrist,asbeingmuchmorenaturaltohim.

AndthereforethesameapostledoesmakeChrist'sbowelsthepatternofhis, "God is my witness, how greatly I long after you in the bowels ofJesusChrist,"Philippians1:8.Thisphrase,"inthebowelsofChrist,"has,accordingtointerpreters,twomeanings,andbothservetoillustratethatwhichIintend.

First,"inthebowelsofChrist" is takencausally,as ifhemeanttoshowthatthosebowelsorcompassionswereinfusedintohimfromChrist,andsolongedafterthemwithsuchkindofbowelsasChristhadwrought inhim;and if so thatChristput suchbowels intohim,hashenot then inhimselfmuchmore?Paulhadreasontosay,"inthebowelsofChrist,"for(in this sense) I am sure he once had scarce the heart and bowels of amaninhim;namely,whenhewasoutofChrist,howfuriousandlion-likeaspirithadheagainstthesaints,andwhathavocmadeheofthem,beingreadyeventopullout theirbowels!AndhowcamePaulbysuchtenderbowels now towards them?Who gave himnow such tender affections?EvenJesusChrist,itwashethatofalionmadehimalamb.Ifthereforein Paul these bowels were not natural, but the contrary rather werenatural tohim,andyet theysoabounded inhim,andthatnaturally,ashimselfspeaks,howmuchmoremusttheynecessarilyaboundinChrist,towhomtheyarenativeandinbred?Orelse,secondly,"inthebowels,"isputforinstance,"likethebowels,"or"afterthebowels,"accordingtotheanalogyoftheHebrewphrase.Andsothenthemeaningwasthis,likeasthebowelsofJesusChristdoyearnafteryou,sodomine."Bowels"areametaphortosignifytenderandmotherlyaffectionsandmercies.SoLuke1:78, "through the tendermercies." In the original it is "the bowels ofmercy."ThusPaul,whenhewouldsignifyhowtenderhisaffectionswere,heinstancesinthebowelsofJesusChrist(hemakingChristhispatternin this in all, "Be ye followers of me, as I am of Christ"). Now, howdesirouswasthisgreatapostletobegetmentoChrist!Hecarednotwhatelsehe lost, sohemightwinsome.He"countednothis lifedear,"nay,not his salvation dear, but "wished himself accursed for his brethren,"who yetwere the greatest enemiesChrist thenhad on earth.Howgladwashewhenanysoulcamein!Howsorrywhenanyfelloff!Falling"intoanewtravail(heknewnothowbettertoexpresstheanxietyofhisspiritfortheGalatians),tillChristwasformedinthem."Howcomfortedwashewhenheheardtidingsoftheconstancyandincreaseofanyoftheirfaith!

1Thessalonians3:6-7; and in 1Thessalonians3:8he says, "fornowwelive, if you stand fast in the Lord." Read all his epistles, and take thecharacter of his spirit this way; and when you have done, look up toChrist'shumannatureinheaven,andthinkwithyourselves,"Suchamanis Christ." Paul warbles out in all these strains of affections but thesoundingsofChrist'sbowelsinheaven,inalowerkey.TheyarenaturaltoChrist, they all and infinite more are eminent in him. And this is theseconddemonstration,takenfromhisownnaturaldispositionasSonofGod.

3. A third demonstration shall be taken from the third person of theTrinity,theHolyGhost.IfthesameSpiritthatwasuponhim,andinhim,whenhewasonearth,doesbutstillrestuponhimnowheisinheaven,thenthesedispositionsmustnecessarilystillentirelyremaininhim.

Thisdemonstrationismadeupoftwopropositionsputtogether:(1.)ThattheHolyGhostdwellinginhimconcurstomakehisheartthusgraciouslyaffectedtosinners;and(2.)ThatthesameSpiritdwellsandcontinuesinanduponhimforeverinheaven.

(1.)Forthefirst:itwastheSpiritwhoovershadowedhismother,and,inthemeanwhile, knit that indissoluble knot between our nature and thesecondperson,andthatalsoknithisheartuntous.ItwastheSpiritwhosanctifiedhim in thewomb. Itwas theSpirit that restedonhimabovemeasure,andfittedhimwithameekspiritfortheworksofhismediation;andindeedforthisverygracesakeofmeeknessdidtheSpiritcomemoreespeciallyuponhim.Therefore,whenhewasfirstsolemnlyinauguratedintothatoffice,athisbaptism(forthenhevisiblyandprofessedlyenteredupontheexecutionofit),theHolyGhostdescendeduponhim;andhow?Asadove;soalltheevangelistsjointlyreportit.Butwhyintheshapeofadove?AllapparitionsthatGodatanytimemadeofhimself,werenotsomuchtoshowwhatGodis inhimself,ashowhe isaffectedtowardsus,and declare what effects he works in us. So here, this shape of a doveresting upon him was to show those special gracious dispositions bywhich theHolyGhost fittedJesusChrist tobeaMediator.Adove, youknow,isthemostinnocentandmostmeekcreature,withoutgall,withouttalons, having no fierceness in it, expressing nothing but love andfriendship to its mate in all its carriages, and mourning over it in its

distresses;andwas thereforea fit emblemtoexpresswhata frameandtemperofspirittheHolyGhostdiduponthishisdescendingonhim,fillthe heart of Christ with, and this without measure, that as sweetly asdoves do converse with doves, sympathizing and mourning over eachother, so may we with Christ, for he thus sympathizes with us. Andthoughhehad the Spirit before, yet nowhewas anointedwith him, inrespectof sucheffects as these,whichpertained to theexecutionofhisoffice,withalargermeasureandmoreeminentlythanbefore.ThereforetheevangelistLukenotesuponit(Luke4:1),"JesusbeingfulloftheHolyGhost,returnedfromJordan."AndPeteralsoputsthelikeglossuponit,as appears, Acts 10:37, for speaking there of the baptism of John, heshowshow"afterthathisbeingbaptized,hebegantopreach,"and"howGodhavinganointedhimwiththeHolyGhost,"namely,atthatbaptismofhis,"hewentaboutdoinggood."AndthatthiswastheprincipalthingsignifiedbythisdescendingoftheHolyGhostasadoveuponhim,evenchiefly to note out hismeekness, and sympathizing heart with sinners,wroughtinhimbytheHolyGhost,isevidentbytwoplaces,whereChristhimselfputsthatveryintentiononit.

The firstpresentlyafter, in the first sermon thathepreachedafter thathishavingreceivedtheHolyGhost,wherefirstitisnoted,Luke4:1,thathereturnedfrombeingbaptized,"fulloftheSpirit,"andsowasledtobetempted; then in Luke 4:14, it is said that he returned from beingtempted, "in the power of that Spirit," and after this is explained byhimself,themysteryofhishavingreceivedtheSpiritinthelikenessofadove,andthisisthesubjectmatterofthefirsttextwhichheopenedinhisfirstsermon,singledoutbyhimonpurpose,bychoice,notchance,outofIsaiah,whichhereadtothem(Luke4:18),"TheSpiritoftheLordisuponme,becausehehathanointedmetopreachthegospeltothepoor,"thatis, inspirit, theafflicted inconscience forsin; "hehathsentme tohealthebrokenhearted,topreachdeliverancetothecaptives,andrecoveringsight to theblind, tosetat libertythemthatarebruised."Andwhenhehad read so much as concerned the expressing the compassionatedispositionofhisSpirituntosinners,whosemiseryhesetsdownbyallsortsofoutwardevils, thenhereadsno further,butcloses thebook,asintimating that these were the main effects of his receiving the Spirit."The Spirit of the Lord is upon me, because he hath anointed me to

preach the gospel to the poor;" that is, for this end, or for this verypurposehashegivenmehisSpirit,becauseIwasdesignedoranointedtothiswork, andby that Spirit alsohashe anointed or qualifiedmewiththesegiftsanddispositionssuitabletothatwork.

AnotherplacethatmakesthefruitandendofhisreceivingtheSpiritthenat his baptism, to be these tender dispositions unto sinners, is that inMatthew12:18-19,outofanotherplaceinIsaiah,"Beholdmybeloved,inwhommysouliswellpleased;IwillputmySpirituponhim,andheshallshowjudgmentstotheGentiles."Thatseemstobeaterribleword,butbenotafraidofit,forby"judgment"ismeanteventhedoctrineoffreegraceand of the gospel, that changes and reforms men. As in like manner(according to the Hebrew phrase), in Matthew 12:20, by judgment ismeant theworkofGod'sgraceonmen'shearts,whenhesays, "Hewillsend forth judgment unto victory," the work of grace being thecounterpart of the doctrine of grace. And in preaching this doctrine(whichinitselfisgoodtidings)theprophetshowshowheshouldcarryitwith a spirit, answerable and suitable thereunto, even full of allmeekness, stillness, calmness, and modesty, which he expresses byproverbialspeechesusualinthosetimes,toexpresssomuchby,"Heshallnot strive,nor cry,neither shall anymanhearhis voice in the streets,"thatis,heshalldealwithallstillnessandmeekness,withoutviolenceorboisterousness.Johnhad thevoiceofa crier,hewasamanofa severespirit;butChristcame"pipinganddancing,"allmelodioussweetnesswasinhisministryandspirit;and, inthecourseofhisministry,hewentsotenderlytowork,hewassoheedfultobrokensouls,andhadsuchregardto their discouragements, that it is said hewould not "break a bruisedreed,"thatis,hewouldsethisstepswithsuchheedasnottotreadonareedthatwasbrokenintheleaf;orhewouldwalksolightlyorsoftly,thatifitlayinhisway,thoughhewentoverit,yethewouldnothavefurtherbruisedit:norquenchedeitherbytreadingout"thesmokingflax,"whichiseasilydone,orwithanyrushingmotionhaveraisedsomuchwindastoblowoutawickofacandle,assometranslateit,smokinginthesocket,which the least stirring of the air puffs out. All this is to express thetenderness of his heart; and this, upon his receiving the Spirit, andespeciallyfromthetimeofhisbaptizing;forthen,youknow,thosewordswere together uttered, "This is my beloved Son, in whom I am well

pleased;"and theyare thesamewordsalso,which, togetherwithGod'sgivinghimtheSpirit,arejoinedinthatIsaiah40,whencethesewordsaretaken,sothathewasfilledwiththeSpirit,tothatendtoraiseupinhimsuchsweetaffectionstowardssinners.

(2.)Now,forthesecondpartthatgoestomakeupthisdemonstration:itis as certain that the same Spirit thatwas upon Christ, and acted4 hisspiritherebelow,doesstillabideuponhiminheaven.Itmustneverbesaid,theSpiritoftheLordisdepartedfromhim,whoisthesenderandbestoweroftheHolyGhostuponus.AndiftheSpiritoncecominguponhismembers"abidewiththemforever,"asChristpromises,John14:16,thenmuchmoredoesthisSpiritabideuponChristtheHead,fromwhomwe all, since Christ was in heaven, receive that Spirit, and by virtue ofwhichSpirit'sdwellinginhim,hecontinuestodwellinus.Therefore,ofhim it is said, Isaiah 11:2, "TheSpirit of theLord shall restuponhim."Yea, and in that story of theHoly Ghost's descending upon him at hisbaptism,itisnotonlyrecorded,that"hedescendedonhim,"butoverandaboveitisadded,"andabodeuponhim."Yea,further,toputthegreateremphasis upon it, it is twice repeated; so John 1:32, "I saw the Spirit"(saystheevangelist)"descendingfromheavenlikeadove;"andheaddsthis also as a further thing observed by him, "and it abode uponhim."Andthenagain,John1:33,"Iknewhimnot"(sayshe)"butthathethatsentmegavemethis tokentoknowhimby,uponwhomthoushaltseethe Spirit descending, and remaining on him, the same is he." Andfurther,as it is intimated there,he"restedonhim" to thatend, thathemight baptize uswith theHoly Ghost unto the end of theworld: "Thesame (says he) is he that baptizes with the Holy Ghost." He at firstdescendsasadove,andthenabidesasadoveforeveruponhim;andthisdove itself came from heaven first. And therefore, certainly, now thatChristhimselfisgonetoheaven,heabidesandsitsuponhimmuchmoreasadovestill there.Moreover, letmeaddthis, thatalthoughtheSpiritrestedonhimherewithoutmeasure incomparisonofus,yet itmaybesafely said, that theSpirit, in respect ofhis effects in gifts of grace andglory, rests more abundantly on him in heaven, than he did on earth,eveninthesamesensethatathisbaptism,aswassaid,herestedonhiminsuchrespectsmoreabundantlythanhedidbeforehisbaptism,duringthe time of his private life. For as when he came to heaven he was

installedkingandpriest,asitwere,anew,inrespectofanewexecution;so,fortheworktobedoneinheaven,hewasanewanointedwiththis"oilof gladness above his fellows," as Psalm 45:7.Which place ismeant ofhimespeciallyasheisinheaven,atGod'srighthand,infullnessofjoy;asPsalm16:11,itisalsospokenofhim,whenalsoitis,thathe"goesforthinhismajestytoconquer,asPsalm45:4.Andyet,then,"meekness" isnotfar off, but ismade one of his dispositions in his height of glory. So itfollowsinthefore-citedverse,"Inthymajestyrideprosperously,becauseoftruthandmeekness."ThereforePetersays,Acts2:36,that"thatsameJesuswhomyou(Jews)havecrucified,"andwhowasrisenandascended,"GodhathmadebothLordandChrist:"Lord,thatis,hasexaltedhimasKinginheaven;andChrist,thatis,hasalsoanointedhim;andthisoilisnootherthantheHolyGhost,withwhom,thesamePetertellsus,hewasanointed at his baptism, Acts 10:38. Yea, and because he then at oncereceived theSpirit in the fullestmeasure that foreverhewas to receivehim, therefore it was that he shed him down on his apostles, and"baptizedthemwithhim"(asinActs2).

Nowit isacertainrule,thatwhatsoeverwereceivefromChrist, thathehimselffirstreceivesinhimselfforus.AndsoonereasonwhythisoilranthensoplentifullydownontheskirtsofthisourHighPriest,thatis,onhismembers the apostles and saints, and so continues to do unto thisday, is because our High Priest and Head himself was then afreshanointed with it. Therefore, Acts 2:33, Peter, giving an account how itcame to pass that they were so filled with the Holy Ghost, says, thatChrist "havingreceived fromtheFather thepromiseof theHolyGhost,had shed him forth on them;" which receiving is not to be onlyunderstoodofhisbareandsinglereceivingthepromiseoftheHolyGhostforus,byhavingpowerthengivenhimtoshedhimdownuponthem,asGodhadpromised,thoughthis isatruemeaningof it;butfurther,thathe had received him first as poured forth on himself, and so shed himforthonthem,accordingtothatrule,thatwhateverGoddoesuntousbyChrist, he first does it unto Christ. All promises aremade and fulfilledunto him first, and so unto us in him; all that he bestows on us hereceivesinhimself.Andthismaybeonereasonwhy(asJohn7:39)"theSpiritwasnotasyetgiven,becauseJesuswasnotasyetglorified."Butnowheisinheaven,heissaidto"havethesevenspirits;"soRevelation

1:4,whichbooksetshimoutasheissincehewenttoheaven.NowthosesevenspiritsaretheHolyGhost,forsoitmustnecessarilybemeant,andnotofanycreature,asappearsbyRevelation1:4,wheregraceandpeacearewished "from the seven spirits;" so called, in respect of the variouseffectsofhimbothinChristandus,thoughbutoneinperson.Andsevenisanumberofperfection,andisthereforetherementioned,toshow,thatnowChristhastheSpiritintheutmostmeasurethatthehumannatureiscapableof.Andashisknowledge(whichisafruitoftheSpirit)sincehisascensionisenlarged—forbeforeheknewnotwhenthedayofjudgmentshouldbe,butnowwhenhewrotethisbookoftheRevelationhedid—soarehis bowels (I speakof thehumannature) extended; all themerciesthatGodmeanstobestowbeingnowactuallytorunthroughhishands,andhisparticularnotice,andhe tobestowthem,notontheJewsonly,butonGentilesalso,whoweretobeconvertedafterhewenttoheaven.Andsohehasnowaheart adequate toGod'sownheart, in theutmostextentofshowingmercyuntoanywhomGodhasintendeditunto.

And this is the third demonstration, from the Spirit's dwelling in him;whereinyoumayhelpyourfaith,byanexperimentoftheHolyGhosthisdwellinginyourownhearts,andtherenotonlyworkinginyoumeeknesstowardsothers,butpitytowardsyourselves,togetyoursoulssaved;andtothatend,stirringupinyouincessantand"unutterablegroans"beforethethroneofgrace,forgraceandmercy.NowthesameSpiritdwellinginChrist'sheart inheaven,thatdoesinyourshere,andalwaysworkinginhisheart first foryou,and then inyoursbycommission fromhim;restassured, therefore, that that Spirit stirs up in him bowels of mercyinfinitelylargertowardsyouthanyoucanhaveuntoyourselves.

ASecondSortofDemonstrationofChrist'sHeartTowardSinners

For we have not an high priest which cannot be touched with the

feelingofourinfirmities;butwasinallpointstemptedlikeasweare,yetwithoutsin.—Hebrews4:15.

A second sort of demonstrations, from several engagements now, lyinguponChristinheaven.

II.There isasecondsortofdemonstrations,whichmaybedrawnfrommanyother several engagements continuingand lyinguponChristnowhe is inheaven,whichmustnecessarily inclinehis heart towardsus asmuch,yeamore,thanever.As:

1.Thecontinuanceofallthosenearandintimaterelationsandalliancesuntousofallsorts,whichnogloryofhiscanmakeanyalterationin,andtherefore not in his heart and love, nor a declining any respects andofficesoflove,whichsuchrelationsdocallforathishands.Allrelationsthat are natural, such as between father and child, husband and wife,brother and brother, lookwhatworld they aremade for, in thatworldthey forever hold, and can never be dissolved. These fleshly relations,indeed,doceaseinthatotherworld,becausetheyweremadeonlyforthisworld; as, "the wife is bound to her husband but so long as he lives,"Romans7:2.ButtheserelationsofChristuntousweremadeinorderto"theworldtocome,"astheEpistletotheHebrewscallsit;andthereforeareintheirfullvigourandstrength,andreceivetheircompletiontherein.Wherefore it is thatChrist issaidtobe"thesametoday,yesterday,andforever,"Hebrews13:8.Toillustratethisbytheconstantandindissolubletie of those relationsof thisworld, towhichnodifferenceof condition,whetherofadvancementorabasement,cangiveanydischarge,weseeinJoseph,whenadvanced,howashisrelationscontinued,sohisaffectionsremained the same tohispoorbrethren,whoyethad injuredhim, andalsotohis father.SoGenesis45where inthesamespeechhementionsbothhisowngreatestdignitiesandadvancement:"GodhathmademeafathertoPharaoh,andlordofallhishouse,andarulerthroughoutalltheland of Egypt;" so Genesis 45:8, and yet further he forgets not hisrelations,"IamJoseph,yourbrother,"Genesis45:4,eventhesamemanstill.Andhisaffectionsappearedalso tobe thesame; forhe"weptoverthem,andcouldnotrefrainhimself,"asyouhaveit,Genesis45:1-2.Andthelikeheexpressestohisfather,"Gotomyfather,andsay,Thussaiththy son Joseph, God hathmademe lord over all Egypt," Genesis 45:9

(andyetthysonJosephstill).

Takeanotherinstance,whereintherewasbuttherelationofbeingofthesamecountryandalliance, inEsther,whenadvanced tobequeenofanhundred,twenty,andsevenprovinces;whowhenshewasinthearmsofthegreatestmonarchonearth,andenjoyedhighestfavourwithhim,yetthenshecriesout,"HowcanIenduretoseetheevilthatshallcomeuntomypeople,orhowcanIenduretoseethedestructionofmykindred!"SoEsther8:6.Sheconsideredbutherrelation,andhowdoesitworkinherveins by a sympathy of blood!Nowmuchmore does this hold good ofhusbandandwife,fortheyareinanearerrelationyet.Letthewifehavebeen one that was poor and mean, fallen into sickness, and let thehusband be as great and glorious as Solomon in all his royalty, allmankindwouldcryshameonsuchaman,ifheshouldnotnowownhiswife,andbeahusbandinallloveandrespecttoherstill.Butbeyondalltheserelations,therelationofheadandmembers,asitismostnatural,soitobligesmost;"Nomaneveryethatedhisownflesh,"saystheapostle,though diseased and leprous, "but loveth and cherishes it." Ephesians5:29.Anditisthelawofnature,that"ifonememberbehonoured,allthemembersaretorejoicewithit,"1Corinthians12:26;"andifonemembersuffer, all the rest are to suffer with it." "Even so is Christ," as 1Corinthians 12:12. And these relations are they that domove Christ tocontinuehis loveuntous. "Jesus knowing that hewas to depart out ofthisworld,having lovedhisownwhowere in theworld,he loved themuntotheend,"John13:1.Andthereasonthereofisputuponhisrelationto them: they were "his own," and his own by virtue of all relationswhatsoever, his own brethren, his own spouse, his own flesh; and "thevery world will love its own," as himself speaks, much more will hehimself lovehisown. "He thatprovidesnot forhisown family isworsethananinfidel,"1Timothy5:8.saystheapostle.NowthoughChristbeinheaven, yet his people are his family still; they are retainers to him,though theybeonearth,and thisas trulyas those thatstandabouthisperson now he is in his glory. So that speech evidently declares, "Ofwhomthewhole family inheavenandearth isnamed;"Ephesians3:15.they all togethermakeupbut one and the same family to himas theirLord. Christ is the founder, the subject and themost perfect exemplarandpatterntous,oftherelationsthatarefoundonearth.

(1.)First,heisthefounderofallrelationsandaffectionsthataccompanythembothinnatureandgrace.AsthereforethePsalmistargues—"Shallhenot seewhomade theeye?"—sodo I.Shallnothewhoputall theseaffectionsintoparentsandbrothers,suitabletotheirrelations,shallnothehavethemmuchmoreinhimself?ThoughourfatherAbraham,beinginheaven,"beignorantofus,andIsraelacknowledgeusnot,yet,OLord,thou art our Father, and our Redeemer," Isaiah 63:16. The prophetspeaksitofChrist,asappearsbyIsaiah63:1-2,andinaprophecyoftheJews'call;andhespeaksitofChrist,assupposedinheaven,forheadds,"Lookdownfromheaven,andbeholdfromthehabitationofthyholinessandthyglory."Isaiah63:15.Therearebut twothingsthatshouldmakehimtoneglectsinners:hisholiness,astheyaresinners,andhisglory,astheyaremeanandlowcreatures.Nowhetherementionsboth, toshowthatnotwithstandingeitherastheyaresinnersherejectsthemnot,andastheyarebaseandmean,hedespisesthemnot.

(2.)Heisthesubjectofallrelations,whichnocreatureis.Ifamanbeahusband,yetnota fatherorabrother,butChrist isall,noonerelationbeingsufficienttoexpresshislove,bywhichhelovesandownsus.Andthereforehecallshischurchbothsisterandspouse,SongofSongs5:1.

(3.)Heisthepatternandexemplarofalltheseourrelations,andtheyallarebutthecopiesofhis.Thus,inEphesians5,Christismadethepatternoftherelationandloveofhusbands."Husbands,"saystheapostle,"loveyour wives, as Christ loved his church," so Ephesians 5:25. Indeed,Ephesians 5:31-33, themarriage of Adam, and the very words he thenspoke of cleaving to a wife, are made but the types and shadows ofChrist's marriage to his church. Herein I speak, says he, "concerningChristandthechurch,andthisisagreatmystery."First,amystery;thatis,thismarriageofAdamwasordainedhiddenly,torepresentandsignifyChrist's marriage with his church. And secondly, it is a greatmystery,becausethethingtherebysignifiedis in itselfsogreat, thatthis isbutashadowofit.Andthereforeallthoserelations,andtheaffectionsofthem,andtheeffectsofthoseaffections,whichyouseeandreadtohavebeeninmen,areall,andwereordainedtobe,asallthingselseinthisworldare,butshadowsofwhatisinChrist,whoaloneisthetruthandsubstanceofallsimilitudesinnature,aswellastheceremonialtypes.

Iftherefore,noadvancementdoesoroughttoaltersuchrelationsinmen,thennotinChrist."Heisnotashamedtocallusbrethren,"asinHebrews2:11.Andyettheapostlehadjustbeforesaidofhim,Hebrews2:10,"Wesee Jesus crowned with glory and honour." Indeed, and as when onemembersufferstherestaretouchedwithasympathy,soisitwithChrist.Paul persecuted the saints, the members, and "Why persecutest thoume?"Acts9:4.criestheHeadinheaven;thefootwastroddenon,buttheHeadfeltit,though"crownedwithgloryandhonour.""Wearefleshofhisflesh, and bone of his bone," Ephesians 5:30; and therefore as Esthersaid, so says Christ, "How can I endure to see the evil that befallsmypeople?"Ifahusbandhasawifethatismean,andhebecomesaking,itwerehisglory,andnothisshame,toadvanceher;yea,itwerehisshametoneglecther, especially if,when thebetrothalwas firstmade, shewasthen rich andglorious, anda king'sdaughter, but since that fallen intopovertyandmisery.Now,Christ'sspouse,thoughnowshebefallenintosinandmisery,yetwhenshewasfirstgiventoChristbyGodtheFather,who from all eternity made the match, she was looked upon as allglorious; for in election at first both Christ and we were by Godconsideredinthatglorywhichhemeanstobringhimandusuntoatlast,thatbeingfirstinGod'sintention,whichislastinexecution.

ForGodatthebeginningdoeslookattheendofhisworks,andatwhathemeanstomakethem;andsohethen,primitivelyintendingtomakeusthusglorious,asweshallbe,hebroughtandpresentedustohisSoninthatglassofhisdecreesunderthatfaceofglorybywhichatlasthemeanttoendowus.Heshowedustohimasappareledwithall those jewelsofgraceandglorywhichweshallwearinheaven.Hedidthisthen,evenashebroughtEveuntoAdam,whosemarriagewasinallthetypeofthis;sothat as this was the first idea that God took us up in, and that weappearedinbeforehim,soalsowhereinhepresentedusthentoChrist,andasitweresaid,suchawifewillIgivethee;andassuchdidthesecondpersonmarryus,andundertooktobringustothatestate.AndthatGodordainedusthustofallintosinandmiserywasbuttoillustratethestoryof Christ's love, and thereby to render this our lover and husband themore glorious in his love to us, and to make this primitive conditionwhereuntoGodmeantagain tobringus themoreeminently illustrious;and,therefore,webeingmarrieduntohim,whenwewerethusglorious

in God's first intention, although in his decrees about the execution ofthis, or the bringing us to this glory,we fall intomeanness andmiserybeforeweattaintoit,yetthemarriagestillholds.

Christtookustorunthesamefortunewithus,andthatweshoulddothelikewithhim;andhenceitwas,thatwebeingfallenintosin,andsoourfleshbecomefrailandsubjecttoinfirmities,thathetherefore"tookpartof the same," as Hebrews 2:14. And answerably on the other side, hebeingnowadvancedtothegloryordainedforhim,hecanneverresttillhehas restoredus to thatbeautywhereinat firstwewerepresented tohim,andtillhehaspurgedand"cleansedus,thatsohemaypresentustohimselfagloriouschurch,"asyouhaveit,Ephesians5:26-27,evensuchasinGod'sfirstintentionwewereshowntohimtobecome,havingthatnativeandoriginalbeauty,andpossessingthatestate,whereinhelookeduponuswhenhe first took liking to us andmarried us. This is arguedthere from thisvery relationofhisbeingourhusband,Ephesians5:25-26; and therefore, though Christ be now in glory, yet let not thatdiscourage you, for he has the heart of a husband towards you, being"betrothed unto you forever in faithfulness and in lovingkindness," asHosea 2:19, and the idea of that beauty is so imprinted on his heart,which from everlasting was ordained you, that he will never cease tosanctifyandtocleanseyoutillhehasrestoredyoutothatbeautywhichoncehetooksuchalikingof.

Asecondengagement.Thisloveofhisuntousisyetfurtherincreasedbywhat he both did and suffered for us here on earth before he went toheaven."Havinglovedhisown"sofarastodieforthem,hewillcertainly"lovethemuntotheend,"John13:1,eventoeternity.Weshallfindinallsortsofrelations,bothspiritualandnatural,thatthehavingdonemuchfor anybelovedofusdoesbeget a further care and love towards them;andthelikeeffectthoseeminentsufferingsofChristforushavecertainlyproduced in him.Wemay see this in parents, for besides that naturalaffectionplantedinmotherstowardstheirchildren,astheyaretheirs,theverypains,hardlabour,andtravailtheywereatinbringingthemforth,increasestheiraffectionstowardsthem,andthatinagreaterdegreethanfathersbear;andtherefore, theeminencyofaffection isattributeduntothatofthemothertowardsherchild,andputuponthis,thatitis"theson

ofherwomb," Isaiah49:15.And then theperformingof thatofficeandworkofnursingthemthemselves,whichyetitisdonewithmuchtroubleand disquiet, does in experience yet more endear those their childrenuntothem,whichtheysonursetoanapparentdifferenceofbowelsandlove, in comparisonof thatwhich theyput forth to others of their ownchildren which they nursed not; and, therefore, in the same place ofIsaiah, as the mother's affection to "the son of her womb," so to her"suckingchild" ismentionedasbeing thehighest instanceof such love.Andasthusinpaternalaffection,soalsoinconjugal,insuchmutuallovesin the pursuing of which there have any difficulties or hardships beenencountered; and the more those lovers have suffered the one for theother, the more is the edge of their desires whetted and their loveincreased,andthepartyforwhomtheysufferedistherebyrenderedthemoredearuntothem.

Anditisthusinthesenaturalrelations,soalsoinspiritual.Wemayseeitinholymen,asinMoses,whowasamediatorfortheJews,asChrist isforus,MosesthereinbeingbutChrist'stypeandshadow,andthereforeItherather instance inhim.HeunderGodhadbeen thedelivererof thepeopleofIsraeloutofEgyptwiththehazardofhisownlife,andhadledthem in the wilderness, and given them that good law that was theirwisdominthesightofall thenations,andbyhisprayerskeptoffGod'swrath from them.Andwho ever, of all those heroeswe read of, did somuch for anynation,whoyetwere continuallymurmuring athim, andhadlikeoncetohavestonedhim?Andyetwhathehaddoneforthemdidsomightilyengagehisheart,andsoimmovablypointandfixituntotheirgood,thatalthoughGodinhiswrathagainstthemofferedtomakeofhimalone a greater andmightier nation than theywere, yetMoses refusedthatoffer,thegreatestthateveranysonofAdamwastemptedwith,andstill went on to intercede for them, and, among other, used this veryargumenttoGod,eventheconsiderationofwhathehadalreadydoneforthem,as"withwhatgreatmightandpowerhehadbroughtthemoutofEgypt," thereby to move God to continue his goodness unto them; soExodus32:11,andelsewhere.AndthisovercameGod,asyoumayreadintheExodus32:14.Yea,sosetwasMoseshisheartuponthem,thathenotonlyrefusedthatformerofferwhichGodmadehim,buthemadeanofferunto God of himself to sacrifice his portion in life for their good:

"Rather,"sayshe,"blotmeoutofthebookoflife,"soExodus32:32.

AndwemayobservethelikezealousloveinholyPaul,towardsallthoseconvertsofhiswhom inhisepistleshewroteunto; towardswhomthatwhichsomuchendearedhisaffectionswasthepains,thecost,thetravail,thecare,andthesufferingsthathehadhadinbringingthemuntoChrist.Thus,towardstheGalatianshowsolicitouswashe!Howafraidtolosehislabouronthem!"Iamafraidofyou,lestIhavebestoweduponyoulabourin vain:" so he expresses himself,Galatians 4:11 andGalatians 4:19, heuttershimself yetmoredeeply, "My little children (sayshe),ofwhomIagaintravailinbirth,untilChristbeformedinyou."Heprofesseshimselfcontenttobeintravailagainforthem,ratherthanlosethataboutwhichhehadbeenintravailforthemoncebefore.

Now fromboth these examples,whereof theonewasChrist's type, andtheothertheverycopyandpatternofChrist'sheart,wemayraiseupourheartstothepersuasionofthatloveandaffectionwhichmustnecessarilybeintheheartofChrist,fromthatwhichhehasdoneandsufferedforus.

First,forMoses;didMoseseverdothatforthatpeoplewhichChristhasdoneandsufferedforyou?Heacknowledgedthathehad"notbornethatpeople inhiswomb;"butChristboreusall,andwewere the"travailofhissoul,"andforusheenduredthebirth-throesofdeath(asPetercallstheminActs2:24).AndthenforPaul,"WasPaulcrucifiedforyou?"(saysPaul likewise of himself). ButChristwas, and he speaks it themore toenhancetheloveofChrist.OrifPaulhadbeencrucified,wouldorcouldithave profited us? No. If therefore Paul was contented to have been intravail again for the Galatians, when he feared their falling away, thenhowdoesChrist'sheartworkmuchmoretowardsinners!Hehavingputinsoinfiniteastockofsufferingsforusalready,whichheisloathtolose,and has so much love to us besides, that if we could suppose thatotherwise we could not be saved, he could be content to be in travailagain,andtosuffer forusafresh.Butheneededtodothisbutonce,asthe apostle to the Hebrews speaks, so perfect was his priesthood. Beassured then, thathis lovewasnot spent orwornout at his death, butincreasedbyit.Hisloveitwasthatcausedhimtodie,andto"laydownhis life for his sheep" John 10:15; and "greater love than this hath noman,"John15:13,saidhimselfbeforehedidit.Butnow,havingdied,this

mustnecessarilycausehimfromhissoultocleavethemoreuntothem.

Acauseorapersonthatamanhassufferedmuchfor,accordingto theproportionofhissufferings,isone'sloveandzealthereunto;forthesedolay a strong engagement upon a man, because otherwise he loses thethanks and the honour of all that is already done and passed by him."Have you suffered so many things in vain?" says the apostle to theGalatians 3:4, where he makes a motive and an incitement of it, thatseeingtheyhadenduredsomuchforChrist,andtheprofessionofhim,theywouldnotnowloseallforwantofdoingalittlemore.AnddoesnotthesamedispositionremaininChrist?Especiallyseeingthehardworkisover anddispatchedwhichhewas to do on earth; and thatwhichnowremainsforhimtodoinheavenisfarmoresweetandfullofglory,andasthe"reapinginjoy,"ofwhathehadhere"sownintears."Ifhislovewassogreat,astoholdouttheenduringsomuch;thennowwhenthatbruntisover,andhisloveisbecomeatriedlove,willitnotcontinue?Ifwhentried in adversity (and that is the surest and strongest love), and thegreatestadversitythateverwas;ifitthenheld,willitnotstilldosoinhisprosperitymuchmore?Didhisheartsticktousandbyusinthegreatesttemptationthateverwas;andwillhisgloriousandprosperousestatetakeit off, or abate his love unto us? Certainly not! "Jesus the same today,yesterday,andforever,"Hebrews13:8.Whenhewas inthemidstofhispains, one for whom he was then a-suffering, said unto him, "Lord,remember me when thou comest into thy kingdom;" and could Christmindhimthen?Asyouknowhedid,tellinghim,"Thisdayshaltthoubewithme inparadise."Luke23:42-43.Then surelywhenChrist came toparadisehewoulddoitmuchmore;andrememberhimtoo,bythesuresttoken that ever was, andwhich he can never forget, namely, the painswhichhewas thenenduring forhim.He remembersboth themandusstill,as theprophetspeaksofGod.Andifhewouldhaveus"rememberhisdeathtillhecomes,"1Corinthians11:24-26,sotocauseourheartstolove him, then certainly himself does it in heaven much more. Noquestionbutheremembersus,ashepromisedtodothatgoodthief,nowheisinhiskingdom.Andsomuchforthissecondengagement.

A thirdengagement is theengagementofanofficewhichstill liesuponhim, and requires of him all mercifulness and graciousness towards

sinnersthatdocomeuntohim.Andthereforewhilehecontinues,inthatplace, and investedwith that office, as he forever does, his heartmustnecessarilycontinuefulloftendernessandbowels.Nowthatofficeistheofficeofhispriesthood,whichthistextmentionsasthefoundationofourencouragement to "come boldly to the throne of grace, for grace andmercy…seeing we have a great high priest entered into the heavens"Hebrews4:15-16.

TwothingsIamtoshowtomakeupthisdemonstration.

First,thatthisofficeofhighpriesthoodisanofficeerectedwhollyfortheshowingofgraceandmercy.

Andsecondly,thatthisofficedoesthereforelayuponChristadutytobeinallhisdispensations full of graceandmercy, and thereforehisheartremainsmostcertainlysuitedandframedthereunto.

Forthefirst,theofficeofhighpriesthoodisaltogetheranofficeofgrace.AndImaycallitthepardon-office,setupanderectedbyGodinheaven;andChrist he is appointed the lord andmaster of it. And as his kinglyoffice is anofficeofpoweranddominion, andhisprophetical office anofficeofknowledgeandwisdom,sohispriestlyofficeisanofficeofgraceandmercy.Thehighpriest's office didproperly deal innothing else. Iftherehadnotbeenamercy-seatintheholyofholies,thehighpriesthadnot at all been appointed to have gone into it. It was mercy, andreconciliation,andatonementforsinnersthathewastotreatabout,andsotoofficiateforatthemercy-seat.Hehadhadotherwisenowork,noranythingtodowhenheshouldcomeintothemostholyplace.

NowthiswasbutatypicalallusionuntothisofficeofChrist'sinheaven.And therefore theapostle (in the text),whenhespeaksof thisourhighpriest'sbeingenteredintoheaven,hemakesmentionofathroneofgrace,andthisinanswertothatinthetypebothofthehighpriestofold,andofthe mercy-seat in the holy of holies. And further to confirm this, theapostlegoesontoopenthatverytype,andtoapplyituntoChrist,untothisverypurposewhichwehavenowinhand.Andthisintheverynextwordstomytext,Hebrews5:1-3,inwhichhegivesafulldescriptionofahighpriest,andallthepropertiesandessentialrequirementsthatwereto

be inhim, togetherwith the eminent andprincipal end that that officewas ordained for. Now the great and essential qualifications therespecified, thatweretobe inahighpriest,aremercyandgrace,andtheends forwhichhe is there said to be ordained areworks ofmercy andgrace.Andbesideswhatthewordsintheirsinglestandingdoholdforthto this purpose, observe that they come in to back and confirm thatexhortationinthetext,whereinhehadsetforthChristasa"highpriesttouched with the feeling of infirmities." And that therefore we should"comewithboldnessforgraceandmercy…foreveryhighpriest(sayshe)takenfromamongmen,isordainedformeninthingspertainingtoGod,thathemayofferbothgiftsandsacrificesforsin"Hebrews5:1(Onewhocanhavecompassion.)Sothatthesewordsareaconfirmationofwhathehad before said, and do set out Christ the substance, in his grace andmercifulness,underAaronandhissonstheshadows;andallthisforthecomfortofbelievers.

Nowfortheendsforwhichthosehighpriestswereappointed,theyspeakall nothing but grace and mercy unto sinners; it is said, he was one"ordained formen, to offer both gifts and sacrifices for sins." There isboth the finis cujus, the end for whom, and the finis cui, the end forwhich,hewasordained.

(1.)Forwhom.Hewasordainedformenthatis,formen'scause,andfortheirgood.Haditnotbeenforthesalvationofmen,GodhadnevermadeChristapriest.Sothatheiswhollytoemployallhisinterestandpowerforthemforwhosecausehewasordainedapriest,andthatinallthingsthatarebetweenGodandthem.Heistotransact,allthingsthataretobedone by us towards God, or for us with God, he is to take up all ourquarrelswithGod,andtomediateareconciliationbetweenusandhim.He is to procure us all favour fromGod, and to do all thatwhichGodwouldhavedone forour salvation.And thathemightdo thiswillingly,kindly,andnaturallyforus,aseveryhighpriestwas"takenfromamongmen,"sowasChrist,thathemightbeapriestofourownkind,andsobemorekinduntous,thanthenatureofanangelcouldhavebeen.Andhowmuch this conduces to his being a merciful high priest, I shall showshortly.

(2.)Theendforwhicheveryhighpriestwasordained,showsthis:hewas

to "offergiftsandsacrifices for sins:" sacrifices for sins, topacifyGod'swrathagainstsin,andgiftstoprocurehisfavour.Youknowtheapostle,intheforegoingwords,hadmentionedgraceandmercy,andencouragedustocomewithboldnessuntothishighpriestforboth;andanswerablyto encourage us themore, he says, the high priest by his officewas tooffer forboth:gifts fortoprocureallgrace,andsacrificestoprocureallmercy forus, in respect of our sins.Thus you see the endswhichhe isordainedforallmatterofgraceandmercy,andsoofencouragementuntomenfortheobtainingofboth,Hebrews5:1.

(3.) The qualification that was required in a high priest was, that heshould be "one that could have compassion," and this is set forth inHebrews5:2.Hethatwashighpriestwasnotchosenintothatofficeforhisdeepwisdom,greatpower,orexactholiness;but for themercyandcompassion thatwas in him.That is itwhich is heremade the special,andthereforetheonlymentioned,propertyinahighpriestassuch;andthe special essential qualification that was inwardly and internally toconstitute him and fit him for that office, as God's appointment didoutwardly and externally, as Hebrews 5:4 has it. And the wordδυνάμενος,"thatcan"or"isable," importsan inward faculty,aspirit,adisposition, a heart that knows how to be compassionate.And it is thesamewordthattheapostlehadbeforeusedtoexpressChrist'sheartby,even inthewordsof thetext,δυνάμενονσυμπαθῆσαι, that is, "whocanbetouchedwiththefeelingofourinfirmities."Andhehadalsouseditofhim afore that, in the point ofmercy inHebrews 2:18, δύναται, "he isable" to succor, which is not meant of any external power (which weusuallycallability),butofaninternaltouchinhiswill;hehasaheartabletoforgive,andtoaffordhelp.

Now,therefore,ifthisbesoessentialapropertytoahighpriestassuch,thenitisinChristmosteminently.AndasChristhadnotbeenfittohavebeenGod'sking,ifhehadnothadallpowerandstrengthinhim,whichisessentialtoconstitutehimaking,sonottohavebeenGod'shighpriest,ifhehadnothadsuchanheartformercifulness;yea,andnolongertohavebeenapriestthanheshouldcontinuetohavesuchaheart.Evenasthatwhichinternallyqualifiesaministerfortheministryishisgifts,whichifheloses,heisnolongertobeinthatoffice;orasreasonmakesamana

man,whichifheloseshebecomesabeast;thusnolongershouldChristcontinuetobeapriestthanhehathaheartthat"canhavecompassion,"as this second verse has it. And the word which we translate "to havecompassion,"isexceedinglyemphasized,andtheforceofitobservable;itis in the original μετριοπαθεῖν, and signifies "to have compassionaccordingtoeveryone'smeasureandproportion."HehadsaidofChristin the words of my text, that he was "touched with the feeling of ourinfirmities,"orthat"hehadasufferingwithusinallourevils;"andthiswordalsohereusedimportsasuffering.

Butthen,somegreatlydistressedsoulsmightquestionthus:Thoughhepitiesme,andisaffected,yetmymiseryandsinsbeinggreat,willhetakethem in to the full, lay them to heart, to pity me according to thegreatnessof them?Tomeetwith this thought therefore,and topreventeventhisobjectionaboutChrist'spity, theapostlesetshimoutbywhatwasthedutyofthehighpriest,whowashisshadow;thatheisonethat"canhavecompassionaccordingtothemeasureofeveryone'sdistress;"and one that considers every circumstance in it, and will accordinglyaffordhispityandhelp,andifitbegreat,hehasagreatfellow-feelingofit,forheisagreathighpriest.Yourmiserycanneverexceedhismercy.Thewordhereusedcomesfromμετρὸν,ameasure,andπαθεῖν,tosuffer.Andthatitistheapostle'sscopetoholdthisforthinthisword,isevidentby what follows, for he on purpose makes mention of those severaldegrees,proportions,andranksof sinnersunder theold law,whowerecapableofmercyandcompassion,"whocanhavecompassion"(sayshe)"ontheignorant,andonthemthatareoutoftheway."Intheoldlawyoumay read of several degrees and kinds of sinners, for which Godappointed or measured out differing and proportional sacrifices,Leviticus4:2,5andanotherforsinsagainstknowledge,orsuchaswerewittinglycommitted,Leviticus6:2-3,comparedwithLeviticus6:6.

Nowwhenanysinnercametothehighpriesttomakeatonementforhim,the priest was wise to consider the kind and proportion of his sin; aswhether it were a sin of mere ignorance, or whether it was againstknowledge; and accordingly he was to proportion a sacrifice, and tomediate for him. And so he did, "pity him according to measure," oraccording to reason or discretion, as in the margin it is varied. And

thereforetheapostleherementionsboththeignorant,thosethatsinoutofmere ignorance, and them that are gone out of theway, namely, bywillfulandwittinginiquity.Andsobythispropertythatwastobeinthehighpriest, doeshehere set forthChrist.As themeasureof anyman'sneed and distress is from sin and misery, accordingly is he affectedtowards him. And as we have sins of several sizes, accordingly has hemercies, and puts forth a mediation proportional; whether they beignorances, or sins of daily incursion, or else sins more gross andpresumptuous. And therefore let neither of them discourage any fromcominguntoChristforgraceandmercy.

So that (for the closure of this) here is both the qualificationdisposinghimforthisoffice,mercifulcompassionateness;andherearetheendsofthisoffice,eventodealmercifullywithallsortsofsinners,accordingtothe proportion and measure of their sins and miseries. From each ofwhich do arise these corollaries, which make up the demonstration inhand,astheconclusion:1.Thatheisnolongerfitforthisplace,unlesshecontinues to be of a gracious disposition, and one that can havecompassion.2.Thathecannolongerbefaithfulinthedischargeofthisoffice,accordingtotheendsforwhichitwasappointed,unlessheshowsallgraceandmercyuntothemthatcomeuntohisthroneofgraceforit.

AndthatisthesecondthingwhichIatfirstpropounded:thatthisofficedid lay adutyuponhim tohave compassion; and itnecessarily followsfromtheformer.Andanswerablytoconfirmthis,wehaveboththesetwobroughttoourhandsinoneplacetogether,andwhichisaparallelplacetothislastinterpreted.It isHebrews2:17,"Thathemightbeamercifulandafaithfulhighpriest."Heisatonceheresaidtobebothmercifulandfaithful; and both are attributed to him, in respect of this high priest'soffice, "faithfulhighpriest;" and that, as it is tobe executed inheaven,after thedaysofhis fleshended.Fortheapostlegivingthereasonof it,and showing what it is that fits him to be such a high priest, addsHebrews2:18,"inthathimselfhathsuffered;"sothatitrelatestothetimeafter his sufferings ended. Now in that he is said to be merciful, thisrelates to that internal disposition of his heart, before spoken of,qualifying him for this office; and in that he is said to be faithful, thatrespects his execution of it; he is faithful in the discharge of the duty

whichthatplacelaysonhim.

So then this goes further than the former, for it shows, that to exercisemercyisthedutyofhisplace,andthatifhewillbefaithful,hemustbemerciful.Forfaithfulnessinanyoffice,importsanexactperformanceofsomethingappointedbyhim,whodesignsonetothatoffice,andthatasaduty;andthatthisisatruedescriptionoffaithfulness,andalsothatthisfaithfulness so described is in Christ, we have at once implied, in thatwhichimmediately followsinthebeginningofHebrews3:2,"Whowas"(says the apostle, going on to speak of Christ) "faithful to him thatappointedhim,asMosesalsowasfaithfulinallhishouse;"wehavethesamethingasexpresslyspokeninthatfore-quotedplace,Hebrews5, inthe next words to those we even now opened, Hebrews 5:3, "And byreasonhereofheoughttoofferforsins."HespeaksitofChrist'stype,thehighpriest(astheformeralsohehaddone),buttherebytoshowthatitisChrist'sdutyalsotomediateforallthatcometohim,"Heoughttodoit."Nowthen,toenforcethisconsiderationforthehelpofourfaithherein:IfthisofficedoesbyGod'sappointmentthusbindhimtoit,andifitbethedutyofhisplace,thencertainlyhewillperformitmostexactly,forelsehedoesnotdohisduty.Andourcomfortmaybethathisfaithfulnessliesinbeing merciful; therefore, you see, they are both here joined together.Everyoneistodotheproperdutyofhisplace,andexactlytoseetothat.And therefore theapostle,Romans 12 exhorting to thedischargeof thedutiesofeachoffice in thechurch,Romans12:7,hesays, "Lethimthathathaministry,"committedtohim,"waitonhisministry;"and,amongothers, ifhisplaceofministrationbe to "shewmercy," asRomans 12:8(whichwasanoffice in thechurch,uponwhich lay thecareof thepoorandsick)heisto"doitwithcheerfulness."AndsosaysChristofhimself,Isaiah 61:1-2, "The Spirit of the Lord is upon me, to bind up thebrokenhearted,toopentheprisondoorstothemthatarebound,"tovisitandrelievethem,and"topreachgoodtidingstothemeek."Suchkindofsouls are they that he has the charge of.He is the great shepherd andbishopof souls, 1Peter2:25,and thesick,and thebroken, theyarehissheep,hischarge,hisdiocese,asEzekiel34:16hasit.Andtotendsuchasthese,helooksforeveruponitashisduty,ashisownexpressionuponthelikeoccasionimports, inJohn10:16,"OthersheepIhave"(saysChrist),"themImustbring."ObservehowheputsanImustuponit;lookingatit

ashisduty,strictlylaiduponhimbyhisplaceofbeingashepherd.Andthe proper duty of his place being to show mercy, he does it withcheerfulness,astheapostlespeaks.Formercymakesonedowhattheydowithcheerfulness.AndChrist,asheisthebishop,sothe,thedeaconalso(forhebears all offices tohis church), asof the circumcision, soof theuncircumcisionalso;soheiscalled,inRomans15:8.Andtheseofficesofhighpriest, shepherd,bishop,hehas still inheaven; for"hecontinuesapriestforever,"Hebrews7:24.

Now, therefore, to conclude this head: Never fear that Christ's greatadvancement inheavenshould inanywayalterhisdisposition, for thishisveryadvancementengageshimthemore.Foralthoughheis"enteredintotheheavens,"yetconsiderfurtherthatitishereadded,tobeahighpriest there;andso long; fearnot, forhisplace itselfwillcall formercyfrom him unto them that treatwith him about it. And although in theheavensheis"advancedfaraboveallprincipalitiesandpowers,"yetstillhis high priesthood goeswith him, and accompanies him; for "such anhighpriestbecameus, aswashigher than theheavens,"Hebrews7:26.And further, though he sits at God's right hand, and on his Father'sthrone,yet that throne it isa "throneofgrace,"as the texthas it,uponwhich he sits. And as the mercy-seat in the type was the farthest andhighest thing in the holy of holies, so the throne of grace (which is aninfiniteencouragementuntous) is thehighestseat inheaven.Sothat ifChrist will have and keep the greatest place in heaven, the highestprefermentthatheavenitselfcanbestowuponhim,itengageshimuntograce andmercy. The highest honour there has this attribute of graceannexedtoitinitsverytitle,"Athroneofgrace;"andasSolomonsays,"Aking'sthroneisestablishedbyrighteousness,"Proverbs25:5,itcontinuesfirmbyit,soisChrist'sthronebygrace.Gracewasboththefirstfounderofhisthrone,orhisraisertoit,andalsoitistheestablisherofit.

First,itisthefounderofit;forthereasonwhyGoddidsethimupinthatplacewas,becausehehadmoregraceandmercyinhisheartthanallthecreatureshad,orcouldbecapableof.Allfavoritesareusuallyraisedforsomething that is eminent in them, either beauty, pleasantness of wit,state policy, or the like. Now if you ask what moved God to advanceChrist to this high throne, it was his grace. So Psalm 45:2, "Grace is

poured into thy lips,"andsodwellsmuchmore inhisheart; "thereforeGod hath blessed thee," so it follows, namely, with all those glories inheaven,whichareGod'sblessingstohisSon.

And then, secondly, grace is theupholderofhis throne; soPsalm45:4,"In thy majesty…prosper thou," as well "because of meekness" as of"righteousness," and also because of "truth;" that is the word of truth,"thegospelofoursalvation,"asPaulexegeticallyexpoundsit,Ephesians1:13.Thesearethepillarsandsupportersofhisthroneandmajesty.Andthere are two of them, you see, that are of grace (meekness, and thegospelofoursalvation),untooneofjustice,orrighteousness,andyetthatone is for us too. And these establish Christ's throne. So it follows inPsalm45:6,"Thythrone,OGod,isforeverandever,"andyouknowwhoappliesthisuntoChrist,Hebrews1:8.Fearnotthen,whenasmeeknesssupports his majesty, and grace his throne, and when as he holds hisplace by showing these. Thus, much from that office that is laid uponChristasheisapriest.

Afourthengagement,whichaddedtotheformermaymightilyhelpourfaithinthisishisowninterest,bothinthatoursalvationisthepurchaseofhisblood,andalsothathisownjoy,comfort,happiness,andgloryareincreased and enlarged by his showing grace andmercy, in pardoning,relieving, and comforting his members here on earth, under all theirinfirmities.Sothat,besidestheobligationofanofficeundertakenbyhimfor us, there is the addition of amighty interest of his own, coincidenttherewith,tofixhisheartuntofaithfulnessforus,inallthatdoesconcernus.Wesee thatadvocatesandattorneyswhoplead forothers,althoughthattheyhavenoshareintheestateforwhichtheyplead,notitleto,orinterest therein, yet when they have undertaken a client's cause (ifhonest),howdiligentwill theybe topromoteandcarry it for that theirclient,simplybecauseitistheiroffice,andthedutyoftheirplace;andyettheyhavebutavery small feegiven them, incomparison to thatestatewhichoftentheyfollowsuitabout.Howmuchmorewouldtheirdiligencebe whetted, if the lands and estates they sue for were their own, or apurchaseoftheirsfortheirwives'jointure,orchildren'sportions!

Nowsuchisthepardoningofoursins,thesalvationofoursouls,andtheconformingofourheartsuntoChrist; theseare thepurchaseofChrist's

blood,andwhileheisexercisedinpromotingthese,hedoesgoodtohisownchildandspouse,whichisineffectadoinggooduntohimself.Yes,todothese,bringsintohimselfmorecomfortandglorythanitprocuresto them. And therefore the apostle, in the beginning of the followingchapter(namely,Hebrews3),says,thatChristisengagedtofaithfulnessintheexecutionofhisoffice,notasamereservantonly,whoistrustedbyhis master, but as an owner, who has an interest of possession in thethingscommittedtohiscare,andarevenuefromthese.SoHebrews3:5,"Moses verily" (says he) "was faithful as a servant in God's house, butChrist as a Son over his own house," that is, as an heir of all, "whosehouse (or family)arewe," says theapostle,Hebrews3:6. If aphysicianforhisfeewillbefaithful,althoughhebeastranger,muchmorewillhebe so if he is father to the patient, so as his own life and comfort areboundupinthatofthechild's,orwhenmuchofhisestateandcomingsinare fromthe lifeof thepartyuntowhomheministersphysic. Insuchacase they shall be sure to want for no care and cost, and to lack nocordials thatwill comfort them, lacknomeans thatwill cure themandkeepthemhealthful,andlacknofitdietthatmaynourishandstrengthenthemasthecareofthatprinceoftheeunuchs,inthefirstofDanielwastohavethosechildrencommittedtohischarge,toeatanddrinkofthebest,becausethatontheir looksandgoodlikinghisplacedepended.NowsoGod has ordered it, even for an everlasting obligation of Christ's heartuntous,thathisgivinggrace,mercy,andcomforttous,isonegreatpartof his glory, and on the revenue of his happiness inheaven, andof hisinheritancethere.

First, to explain how this may be, consider, that the human nature ofChrist in heavenhas a double capacity of glory, happiness anddelight;one on that mere fellowship and communion with his Father and theotherpersons,throughhispersonalunionwiththeGodhead.Whichjoyofhisinthisfellowship,ChristhimselfspeaksofinPsalm16:11,astobeenjoyedbyhim,"Inthypresenceisfullnessofjoy,andatthyrighthandarepleasuresforevermore."Andthisisaconstantandsettledfullnessofpleasure, such as admits not any addition or diminution, but is alwaysone and the same, and absolute and entire in itself; and of itself alonesufficientfortheSonofGod,andheirofallthingstoliveupon,thoughheshould have had no other comings in of joy and delight from any

creature.Andthisishisnaturalinheritance.

ButGodhasbestoweduponhimanothercapacityofglory,andarevenueof pleasure to come in another way, and answerably another fullness,namely,fromhischurchandspouse,whichishisbody.ThusEphesians1,when the apostle had spoken the highest things of Christ's personaladvancement inheaventhatcouldbeuttered,asofhis"sittingdownatGod's right hand, far above all principalities and powers," Ephesians1:20-21.Yet,Ephesians1:22,headdsthisuntoall,"andgavehimtobeaheadtothechurch,whichishisbody,thefullnessofhimwhofillsallinall."So thatalthoughheofhimselfpersonallybe so full, the fullnessoftheGodheaddwelling inhim, thatheoverflows to the fillingall things;yethe ispleased toaccount—and it is so in thereality—hischurch,andthesalvationofit,tobeanotherfullnessuntohim,super-addeduntotheformer.AsSonofGodheiscomplete,andthatofhimself;butasahead,heyethasanotheradditionalfullnessofjoyfromthegoodandhappinessofhismembers.Andasallpleasure is thecompanion,andtheresultofaction,sothisarisesuntohim,fromhisexercisingactsofgrace,andfromhis continual doing good unto, and for those his members; or as theapostleexpressesit,fromhisfillingthemwithallmercy,grace,comfort,and felicity,himselfbecomingyetmore full,by filling them;and this ishisinheritancealso,asthatotherwas.

SoasadoubleinheritanceChristhastoliveupon:onepersonal,anddueuntohim,ashe is theSonofGod, the firstmomentofhis incarnation,before he had wrought any one piece of work towards our salvation;anotheracquired,purchased,andmeritedbyhishavingperformedthatgreat service and obedience; and certainly, besides the glory of hisperson,thereisthegloryofhisofficeofmediator,andofheadshiptohischurch.Andthoughheisneversofullofhimself,yethedespisesnotthispartofhisrevenuethatcomesinfrombelow.Thusmuchforexplication.

Now,secondlyfortheconfirmationandmakingupthedemonstrationinhand. This super-added glory and happiness of Christ is enlarged andincreased still, as hismembers come to have the purchase of his deathmoreandmorelaidforthuponthem;soaswhentheirsinsarepardoned,theirheartsmoresanctified,andtheirspiritscomforted,thencomeshetosee the fruitofhis labour,and is comforted thereby, forhe is themore

glorified by it, yes, he ismuchmore pleased and rejoiced in this thanthemselvescanbe.Andthismustnecessarilykeepupinhishearthiscareand loveuntohis childrenherebelow, towaterand refresh themeverymoment (as Isaiah 27:3). For in thus putting forth acts of grace andfavour, and in doing good unto them, he does but good unto himself,which is the surest engagement in theworld.And therefore the apostleexhortsmento love theirwivesuponthisground, that insodoing theylovethemselves:"Sooughtmentolovetheirwives,astheirownbodies:hethatlovethhiswifelovethhimself,"Ephesians5:28,sostrictandnearis that relation. Now, the same holds true of Christ in his loving hischurch.AndthereforeinthesameplacetheloveofChristuntohischurchis held forth as the pattern and exemplar of ours; so Ephesians 5:25,"EvenasChristalsolovedthechurch."Andsoitmaywellbeargued,bycomparingtheonespeechwiththeother,thatChristinlovinghischurchdoesbut lovehimself;andthenthemore loveandgraceheshowsuntothe members of his body, the more he shows love unto himself. Andaccordingly it is further added there, Ephesians 5:27, that he daily"washesandcleanseshischurch,"thatis,bothfromtheguiltandpowerofsin,"thathemightpresentittohimselfagloriouschurch,nothavingspotorwrinkle."Observe,itistohimself.Sothatallthathedoesforhismembers is forhimself, as truly,yesmore fully, than for them;andhisshareofgloryoutoftheirsisgreaterthantheirs,byhowmuchthegloryof the cause is greater than that of the effect. And thus indeed theScripturespeaksofit,aswhileitcallsthesaintsthe"gloryofChrist,"in2Corinthians 8:23. And Christ, in John 17:13, 22-23, says that he is"glorifiedinthem."AndPsalm45,whereChristissetforthasSolomoninallhisroyaltyandmajesty;yet,Psalm45:11,heissaid"greatlytodesireordelightinthebeauty"ofhisqueen,thatis,thegracesofthesaints;andthatnotwith anordinarydelight, buthe "greatlydesires;"hisdesire isincreasedasherbeautyis.Forthatistherebroughtinasamotiveuntoher to bemore holy and conformed unto him, "to incline her ear, andforsakeherfather'shouse,"Psalm45:10."Soshallthekinggreatlydesirethy beauty." Christ has a beauty that pleases him as well as we have,thoughofanotherkind;andthereforeceasesnottillhehasgotouteveryspotandwrinkleoutofhisspouse's face,asweheardtheapostlespeakevennow,"sotopresenthergloriousuntohimself,"thatis,delightfulandpleasinginhiseye.

Andsuitablyuntothis,toconfirmusyetmoreinit,Christinthatsermonwhich was his solemn farewell before his going to heaven, assures hisdisciples that his heartwould be so far frombeingweaned from them,thathis joywouldstillbe in them, to see themprosperandbring forthfruitinJohn15:9-11,wherehisscopeistoassurethemofthecontinuanceofhisloveuntothemwhenheshouldbegone;soJohn15:9-10,"AsmyFatherhathlovedme,sohaveIlovedyou;continueinmylove."Asifhehadsaid,Fearnotyoumylove,northecontinuanceofitinmyabsence;but look you to do your duty. And to give them assurance of this, hefurthertellsthem,thatevenwhenheisinheaven,inthegreatestfullnessofpleasureatGod'srighthand,yeteventhenhisjoywillbeinthem,andintheirwelldoing;soJohn15:11,"ThesethingshaveIspokenuntoyou,thatmyjoymayremaininyou,andthatyourjoymaybefull."Hespeaksjust likea father that is takinghis leaveofhischildren,andcomfortingthemathisdeparture,andgivingthemgoodcounseltotakegoodcourseswhenheisgonefromthem,tokeephiscommandments,andtoloveoneanother;soJohn15:10,12,andbacksitwiththismotive,"soshallmyjoyremaininyou."Itisasfathersusedtospeak,anditwillbeforyourgoodtoo,yourjoywillbealsofull.

To open which words a little, the word remain, used concerning theirabidinginhislove,andhisjoyabidinginthem,isusedinreferencetothecontinuingofboththesetowardstheminheaven.AndwhenChristsays,"thatmyjoymayremaininyou,"itisasifhehadsaid,thatImayeveninheavenhavecausetorejoice inyouwhenIshallhearandknowofyou,that you agree and are loving each to other, and keep mycommandments.Thejoywhichhetherecallshisjoy,"myjoy,"isnottobe understood objectivè, of their joy in him, as the object of it; butsubjectivè,ofthejoythatshouldbeinhimself,andwhichheshouldhavein them. So Augustine long since interpreted it. Quidnam, says he, estilludgaudiumChristiinnobis,nisiquodilledignaturgauderedenobis?WhatisChrist'sjoyinus,butthatwhichhevouchsafestohaveofandforus?Anditisevidentbythis,thatotherwise,ifitweretheirjoywhichhemeant in that first sentence, then thatother that follows, "andyour joyshallbefull,"wereatautology.Hespeaksthereforeofhisjoyandtheirs,asoftwodistinctthings;andbothtogetherwerethegreatestmotivesthatcouldbegiventoencourageandquickenhisdisciplesinobedience.Now,

take an estimate of Christ's heart herein, from those two holy apostlesPaul andJohn,whowere smaller resemblancesof this inChrist.What,next to immediatecommunionwithChristhimself,was thegreatest joytheyhad to liveupon in thisworld,butonly the fruitof theirministry,appearing inthegracesbothof the livesandheartsofsuchas theyhadbegottenuntoChrist?

SeehowPaul utters himself, 1 Thessalonians 2:19, "What is our hope,"sayshe, "or joy, or crownof rejoicing?Yeareour glory andour joy," 1Thessalonians 2:20. And in the 3 John 1:3, John says the like, that hegreatlyrejoicedofthatgoodtestimonyhehadheardofGaius;forsayshe,"Ihavenogreaterjoythantohearthatmychildrenwalkinthetruth,"3John1:4.NowwhatwerePaulandJohnbutinstrumentsbywhomtheybelieved and were begotten? and not on whom. Neither of these werecrucified for them;norwere these childrenof theirs the travail of theirsouls.Howmuchmore then unto Christ, whose interest in us and ourwelfareissoinfinitelymuchgreater,musthismembersbehisjoyandhiscrown?Andtosee themtocome in tohimforgraceandmercy,andtowalkintruth,rejoiceshimmuchmore;forhetherebyseesofthetravailofhis soul, and so is satisfied.CertainlywhatSolomon saysofparents,Proverbs10:1,that"awisesonmakethagladfather,"ismuchmoretrueofChrist.Holiness, and fruitfulness, and comfortableness in our spiritswhile we are here below, do make glad the heart of Christ, our"everlastingFather."Himselfhassaidit,Ibeseechyoubelievehim,andcarryyourselvesaccordingly.Andifpartofhisjoyarisefromhence,thatwethriveanddowell,thendoubtnotofthecontinuanceofhisaffections;for love unto himself will continue them towards us, and readiness toembraceandreceivethemwhentheycomeforgraceandmercy.

Thereisafifthengagement,whichhishavingourverynature,whichhestill wears in heaven, and which the end or intention which God hadordainedChrist'sassumingit,doesputuponhimforever.ForonegreatendandprojectofthatpersonalunionofournatureuntotheGodheadinthesecondPersonforeverwasthathemightbeamercifulhighpriest.Sothat as his office lays it as a duty upon him, so his becoming a manqualifieshimforthatofficeandtheperformanceofit,andsomayaffordafurtherdemonstrationofthepoint inhand.Thiswefindbothtohave

beenanessentialrequirementinourhighpriest,toqualifyhimthebetterformercyandbowels;andalsooneofthosegreatendswhichGodhadintheassumptionofournature.

First, an essential requirement, on purpose to make him the moremerciful.So,Hebrews5:1,theplaceevennowinsistedon,whenyetthisprimaryqualificationIthenpassedover,andreserveduntothismention,itissaid,"Everyhighpriesttakenfromamongmenisordainedformen,"andthattothisend,"thatsohemightbeonethatcanhavecompassion,"namelywithapitythatisnaturalandkindly,suchasamanbearstooneofhisownkind.Forotherwise theangelswouldhavemadehigherandgreaterhighprieststhanoneofournature;butthentheywouldnothavepitiedmen,asmendotheirbrethren,ofthesamekindandnaturewiththem.

Andsecondly,thiswasalsoGod'sendandintentioninordainingChrist'sassumption of our nature, which that other place before cited, namelyHebrews 2:16-17 holds forth, "Verily he took not on him the nature ofangels,buttheseedofAbraham,"thatisahumannatureandthatmadeofthesamestuffthatoursisof,and"itbehoovedhimtobemadelikeusinallthings,thathemightbeamercifulhighpriest,""totheendhemightbecome,"or"bemademerciful."

But was not the Son of God as merciful (may some say) without thetaking of ournature, as afterwards,whenhehad assumed it?Or is hismercytherebymadelargerthanofitselfitshouldhavebeen,hadhenottookthehumannatureonhim?

Ianswer,Yes.Heisasmerciful,butyet:

[1.]Herebyisheldforthanevidentdemonstration(andthegreatestonethatcouldhavebeengivenuntomen)of theeverlastingcontinuanceofGod'smercies untomen, by this, that God is for everlasting become aman;andsowetherebyassuredthathewillbemercifuluntomen,whoareofhisownnature,andthatforever.Forashisunionwithournatureisforeverlasting,sotherebyissealeduptousthecontinuationofthesehismercies,tobeforeverlasting;sothathecanandwillnomoreceasetobemercifuluntomen,thanhimselfcannowceasetobeaman;whichcan

neverbe.Andthiswastheendofthatassumption.

[2.]But,secondly, thatwasnotall.His takingournaturenotonlyaddsuntoourfaith,butinsomewayorotheraddseventohisbeingmerciful.Thereforeitissaid,"thathemightbemademerciful."Thatis,mercifulinsuchawayasotherwiseGodofhimselfhadneverbeen;namely,evenasaman.Sothisunionofbothnatures,Godandman,wasprojectedbyGodtomakeuptherarestcompoundofgraceandmercyintheresultofitthatevercouldhavebeen,andtherebywasfullyfittedandaccommodatedtothehealingandsavingofoursouls.ThegreatestofthatmercythatwasinGod, that contributes the stock and treasury of those mercies to bebestowed onus, andunto the greatness of thesemercies, nothing is orcould be added by the human nature assumed; but rather Christ'smanhoodhadallhis largenessofmercyfromtheDeity.Sothat,hadhenot had the mercies of God to enlarge his heart towards us, he couldneverhaveheldouttohaveforeverbeenmercifuluntous.Butthen,thishuman nature assumed, that adds a new way of being merciful. Itassimilates all thesemercies, andmakes them themercies of aman; itmakes them human mercies, and so gives a naturalness and kindnessunto them to our capacities. So thatGoddoesnow in as kindly and asnaturalawaypityus,whoarefleshofhisflesh,andboneofhisbone,asaman pities aman, thereby to encourage us to come to him, and to befamiliar with God, and treat with him for grace and mercy, as a manwoulddowithaman;asknowingthat in thatmanChristJesus(whomwebelieve upon)Goddwells, andhismercieswork in and throughhisheartinahumanway.

Iwillnolongerinsistuponthisnotionnow,becauseIshallhaveoccasionto touch upon it again, and add unto it under that next third generalhead,ofshowingthewayhowChrist'sheartisaffectedtowardssinners.Only take we notice what comfort thismay afford unto our faith, thatChristmustceasetobeamanifhecontinuenottobemerciful;seeingtheveryplotofhisbecomingamanwas,thathemightbemercifuluntous,andthatinawaysofamiliartoourapprehensions,asourownheartsgivethe experience of the like, and which otherwise, as God, he was notcapableof.Andaddbut thisboldwordto it, thougha trueone, thathemay now as soon cease to be God as cease to be a man. The human

nature, afterhehadonceassumed it, being raisedup toall thenaturalrightsoftheSonofGod;whereofone(andthatnowmadenaturaluntohim)istocontinueforeverunited.Andhemayassoonceasetobeeitherasceasetobereadytoshowmercy.SothatnotonlythescopeofChrist'soffice, but also the intention of his assuming our nature, lays a furtherengagement upon him, and that more strong than any or than all theformer.

Christ'sheartistouchedwiththefeeling,ofourinfirmities

Forwehavenotanhighpriestwhocannotbetouchedwiththefeelingofourinfirmities,butwasinallthingstemptedlikeasweare,yetwithoutsin.—Hebrews4:15

Somegeneralstoclearhowthisistobeunderstood,thatChrist'sheartistouchedwiththefeeling,ofourinfirmities,togetherwiththewaythatourinfirmitiescometobefeelinglyletintohisheart.

I. Having thus given such full and ample demonstrations of thetendernessandsamenessofChrist'sheartuntousnowhe is inheaven,with that which it was while he was here on earth; and those, bothextrinsic (in the firstpart)and intrinsic (in the second); Inowcome tothelastheadwhichIpropoundedintheopeningofthesewards,namely,thewayandmannerofChrist'sbeingaffectedwithpityuntous;bothhowitistobeunderstoodbyus,andalsohowsuchaffectionscometobeletintohisheart,andthereintoworkthesebowelsofcompassionuntous.This inthebeginningof thesecondpartIpropoundedtobehandled,asbeingnecessarybothfortheopeningandclearingthewordsofthetext,whichmainlyholdsforththis,asalsofortheclearingofthethingitself,thepointinhand.For,asIthereshowed,thesewordscomeinbywayofpreoccupationorpreventionofanobjection,asifhisstatenowinheavenwerenot capableof suchaffectionas should tenderlymovehim topity

andcommiseration,hebeingnowglorifiedbothinsoulandbody.Whichthought, because it was apt to arise in all men's minds, the apostletherefore forestalls it, both by affirming the contrary, "We have not anhighpriestthatcannotbetouched,"thatis,hebothcanbe,oriscapableofit,andlikewiseistouched,notwithstandingallhisglory,asalsobyhisannexing the reasonof it, or showing thewayhow it comes topass, inthat"inallpointshewastemptedlikeasweare,"Hebrews4:15.

Nowinhandlingandopeningthese,whichisamatterfullofdifficulty,Ishall, with all wariness, proceed to the discovery of what manner ofaffectioninChristthisis,andthatbythesestepsanddegrees.

1.Thisaffectionofcompassion,orhisbeing"touchedwiththefeelingofour infirmities," is not wholly to be understood in ametaphorical or asimilitudinarysense,asthosespeechesusedofGodintheOldTestamentare to be understood, when bowels of compassion are attributed untohim,andhisbowelsaresaid tobe "rolled together,"oraswhenas it issaid of God, that he repented, and was afflicted in all his people'safflictions. All which expressions were of God (as we all know) butmerely, after the manner of men; so to convey and represent to ourapprehensions,bywhataffectionsusetobeinparentsorfriendsinsuchandsuchcases(whatprovokethemuntosuchandsuchactions),whichlikeeffectsproceedfromGodtowardsuswhenheseesusindistress.Andso they are spoken rather permodumeffectus, than affectus, rather bywayof likeeffect,whichGodproduces,thanbywayofsuchaffectioninGod'sheart,whichisnotcapableofanysuchpassionsastheseare.Nowtowardstherightunderstandingofthis,thefirstthingwhichIaffirmis,thatbarelyinsuchasenseasthis,thatwhichisherespokenofChrist,isnot tobeunderstood,andmyreason for it isgroundedupon these twothingsputtogether.

First, that this affectionof his towardsushere spokenof, ismanifestlymeantofhishumannature,andnotofhisGodheadonly,foritisspokenofthatnaturewhereinheoncewastemptedaswenoware.Soexpresslyin the next words, which can be meant of no other than his humannature.

And secondly, that those kind of expressions which were used of God

before the assumption of our nature, only in a way of metaphor andsimilitude,"afterthemannerofmen,"shouldinnofurtherormorerealand proper sense be spoken of Christ and his human nature nowassumed,andwhenheisamanastrulyandproperlyasweare,Icannotimagine; when I consider and remember that which I last insisted on,thatoneendofChrist'stakingahumannature,was"thathemightbeamercifulhighpriestforever,"insuchawayas,hebeingGodalone,couldnothavebeen.IconfessIhaveoftenwonderedat thatexpressionthereused, "He took the seedofAbraham, thathemightbemadeamercifulhigh priest," Hebrews 2:16-17, which at the first reading sounded as ifGodhadbeenmademoremercifulbytakingournature.Butthissolvedthe wonder, that this assumption added a new way of God's beingmerciful,bymeansofwhichitmaynowbesaid,forthecomfortandreliefof our faith, that God is truly and really merciful, as a man. And theconsiderationofthiscontributesthistotheclearingofthethinginhand,that whereas God of himself was so blessed and perfect, that hisblessedness could not have been touched with the least feeling of ourinfirmities,neitherwasheinhimselfcapableofanysuchaffectionofpityor compassion: "He is not as a man, that he should pity or repent" 1Samuel15:29.Hecanindeeddothatforusinourdistress,whichamanthatpitiesususes todo;but theaffectionsandbowels themselveshe isnotcapableof.Hence,therefore,amongstotherendsofassumingman'snature, this fell in before God as one, that Godmight thereby becomeloving andmerciful untomen, as oneman is to another. And so, thatwhat before was but improperly spoken, and by way of metaphor andsimilitude, in theOldTestament, so to convey it to our apprehensions,mightnowbetrulyattributeduntohiminthereality;thatGodmightbeforever said to be compassionate as a man, and to be touched with afeelingofourinfirmitiesasaman.Andthusbythishappyunionofbothnatures, the language of the Old Testament, uttered only in a figure,becomesverifiedandfulfilledinthetruthofit,asinallotherthingstheshadowsofitwereinChristfulfilled.AndthisisthefirststeptowardstheunderstandingofwhatisheresaidofChrist,takenfromthiscomparisonwiththelikeattributeduntoGodhimself.

2. A second and further step to let in our understanding to theapprehensionof this, isby the like furthercomparisontobemadewith

theangels,andthoseaffectionsof loveandpitythatarecertainlyfoundin them. In comparison of which, these affections in Christ's humannature, thoughglorified,mustnecessarilybefarmore liketoours,evenmoretender,andmorehuman; for inthatHebrews2:16, it isexpresslysaid,"Hethereforetooknotthenatureoftheangels,thathemightbeamercifulhighpriest."Partoftheintentionofthosewordsistoshowandgivethereason,notonlywhyhetookournatureunderfrailflesh,thoughthattheapostlementions,Hebrews2:14,butwhyahumannatureforthesubstanceofit,andnotthenatureofangels;becauseinhisaffectionsofmercyhewouldforevercomenearertous,andhavesuchaffections,andof the same kind with ours. Whereas, otherwise in other respects, anangel would have been a higher and more glorious high priest than aman.

Nowtheangelsbeingfellowservantswithus,astheangelcalledhimself,Revelation22:9, theyhaveaffections towardsusmoreassimilateduntooursthanGodhas,andsoaremorecapableofsuchimpressionsfromourmiseries than God is. Although they are spirits, yet they partake ofsomethinganalogical,orresemblingandansweringtothoseaffectionsofpityandgrief,whichareinus.Andindeed,sofarastheseaffectionsareseated inoursouls,andnotdrenched in thepassionsof thebody,untowhichoursoulsareunited,theyaretheverysamekindofaffectionsinusthatareinthem.Hencethesameluststhatareinmenaresaidtobeindevils, John 8:44, and therefore the devils also are said to fear andtremble.Andso,oppositely,thesameaffectionsthatareinmen,sofarasthey are spiritual, and the spirit or soul is the seat of them, theymustnecessarily be found in the good angels. But Christ having a humannature, the same for substance thatours is, consistingbothof soulandbody,althoughthroughglorymadespiritual,yetnotbecomeaspirit;"Aspirithathnotfleshandbones,asyeseemehave,"saysChristofhimself,after his resurrection, Luke 24:39. Therefore he must necessarily haveaffectionstowardsus,yetmoreliketothoseofoursthanthosearewhichthe angels have. So then by these two steps we have gained these twothings,thateveninChrist'shumannature,thoughglorified,affectionsofpityandcompassionaretrueandreal,andnotmetaphoricallyattributedtohimastheyareuntoGod;andalsomorenearandlikeuntooursherethanthoseintheangelsare;evenaffectionspropertoman'snature,and

trulyhuman.Andtheseheshouldhavehad,althoughthishumannaturehad,fromtheveryfirstassumptionofit,beenasgloriousasitisnowinheaven.

3.Butnow, thirdly,addthis further, thatGodsoordered it, thatbeforeChrist should clothe this his human nature with that glory he has inheaven,andput thisgloryupon it,he should take it as clothedwithallourinfirmities,eventheverysamethatdoescleaveuntous,andshouldlive in thisworld, aswedo, formany years.Andduring that timeGodprepared for him all sorts of afflictions and miseries to run through,which we ourselves do here meet with; and all that time he wasacquaintedwith, and inuredunto, all the like sorrows thatwe are; andGod left him to that infirmity and tenderness of spirit, to take in alldistresses asdeeply as anyofus (without sin), and to exercise the verysame affections under all these distresses that we at any time do findstirringinourhearts.AndthisGodthusordered,onpurposetherebytofit him and to frame his heart, when he should be in glory, unto suchaffectionsasthesespokenofinthetext.Andthisboththistextsuggeststo beGod's end in it, as also that fore-mentioned place,Hebrews 2:14,"Forasmuch as we," namely, his members, "are partakers of flesh andblood,"whichphrasedoesevernoteoutthefrailtiesofman'snature,as1Corinthians15:50,"hehimselftookpartofthesame…thathemightbeamerciful high priest," Hebrews 2:17. And then the apostle gives thisreason for it, Hebrews 2:18, "For in that himself hath suffered, beingtempted,heisable"—thisabilityis,aswasbeforeinterpreted,thehavingan heart fitted and enabled, out of experience, to pity—and "to succorthemthataretempted."Themeaningofwhichis,thatit isnotthebaretakingofahumannature,ifgloriousfromthefirst,thatwouldthusfullyhave fittedhim tobeaffectionatelypitiful outof experience, though, aswas said, the knowledge of our miseries taken in thereby would havemadehimtrulyandreallyaffectionatetowardsus,withaffectionshumanandpropertoaman,andsomuchnearerandlikeoursthanwhatareintheangelsthemselves,orthanareattributedtoGod,whenhe issaidtopity us; but further, his taking ournature at first clothedwith frailties,and living in this world as we, this has forever fitted his heart byexperiencetobeinourveryheartsandbosoms;andnotonlyorbarelytoknowthedistress,andasamantobeaffectedwithahumanaffectionto

oneofhiskind,butexperimentallyrememberingthelikeinhimselfonce.

Andthislikewisethetextsuggestsasthewaywherebyourdistressesareletintohisheartthemorefeelingly,nowheisinheaven."Wehavenotanhighpriestthatcannotbetouchedwiththefeelingofourinfirmities,butwas inallpoints tempted likeasweare,yetwithoutsin"Hebrews4:15.Andthemoretocomfortusherein,observehowfullyanduniversallytheapostlespeaksofChrist'shavingbeentemptedherebelow.First,forthematter of them, or the several sorts of temptations, he says he wastemptedϰαταπάντα,"inallpoints,"orthingsofanykind,bywhichweareexercised.Secondly,forthemanner;headdsthattoo,ϰαθ'ὁμοιότητα,"like as we are." His heart having been just so affected, so wounded,pierced,anddistressed, inallsuchtrialsasoursusetobe,onlywithoutsin,God, onpurpose, left all his affections to their full tenderness, andquicknessofsenseofevil.SothatChristtooktoheartallthatbefellhimasdeeplyasmightbe;heslightednocross,eitherfromGodormen,buthadandfelttheutmostloadofit.Yea,hisheartwasmademoretenderinallsortsofaffectionsthananyofours,evenasitwasinloveandpity;andthismadehim"amanofsorrows,"asinIsaiah53:3,andthatmorethananyothermanwasorshallbe.

Now therefore, to explicate the way how our miseries are let into hisheart,andcometostirupsuchkindlyaffectionsofpityandcompassioninhim,itisnothardtoconceivefromwhathasnowbeensaid,andfromwhatthetextdoesfurtherhintuntous.

(1.)Theunderstandingandknowledgeof thathumannaturehasnoticeandcognizanceofalltheoccurrencesthatbefallhismembershere.Andfor this the text is clear; for the apostle speaks this for ourencouragement, that "Christ is touched with the feeling of ourinfirmities;"whichcouldnotbeareliefuntous, if it supposednot this,that he particularly and distinctly knew them; and if not all as well assome,we shouldwant relief inall, asnotknowingwhichheknew,andwhichnot.Andtheapostleaffirmsthisofhishumannature,aswassaid,forhespeaksofthatnaturethatwastemptedherebelow.Andtherefore,"theLambthatwasslain,"andso"themanChristJesus" is,Revelation5:6,saidtohave"seveneyes,"aswellas"sevenhorns,"whichseveneyesare"thesevenspiritssentforthintoalltheearth."Hiseyesofprovidence,

throughhisanointingwiththeHolyGhost,areinallcornersoftheworld,andviewallthethingsthataredoneunderthesun.Inlikemannerheisthere said tohave sevenhorns forpower, as seven eyes for knowledge;andbotharedefinedtobeseven,toshowtheperfectionofboth,intheirextent reaching unto all things. So that, as "all power in heaven andearth" is committed unto him as Son ofman, as the Scripture speaks,(Matthew 28:18), so all knowledge is given him of all things done inheavenandearth,andthisasSonofmantoo;hisknowledgeandpowerbeingofequalextent.HeistheSunaswellinrespectofknowledgeasofrighteousness,andthereisnothinghidfromhislightandbeams,whichdopiercethedarkestcornersoftheheartsofthesonsofmen.Heknowsthesores,asSolomonexpressesit,anddistressesoftheirhearts.Likeasalooking-glassmadeintotheformofaroundglobe,andhunginthemidstof a room, takes in all the species of things done or that are therein atonce,sodoestheenlargedunderstandingofChrist'shumannaturetakeintheaffairsofthisworld,whichheisappointedtogovern,especiallythemiseriesofhismembers,andthisatonce.

(2.)Hishumannaturethusknowingall—"Iknowthyworks,thylabour,and thy patience," Revelation 2:2—he together with that has an act ofmemory,andrecallshowhimselfwasonceaffected,andhowdistressedwhileonearth,under thesameor the likemiseries.For thememoryofthingsherebelow remains stillwithhim, aswith all spirits in either ofthose two other worlds, heaven or hell. "Son, remember thou in thylifetimereceivedthygoodthings,andLazarusevil,"saysAbrahamtothesoulofDives5inhell,Luke16:25."Remembermewhenthoucomestintothykingdom"Luke23:42,saidthegoodthieftoChrist.AndinRevelation1:18"Iamhe,"saysChrist,"thatwasdead,andamalive."Heremembershisdeathstillandthesufferingsofit;andasheremembersit,toputhisFatherinmindthereof,soheremembersitalso,toaffecthisownheartwithwhatwefeel.Andhismemorypresentingtheimpressionofthelikenowafreshuntohim,howitwasoncewithhim;hencehecomesfeelinglyandexperimentallytoknowhowitisnowwithus,andsoaffectshimselfwiththat;asDido6inVirgil—Haudignaramali,miserissuccurreredisco.—Having experience of the likemiseries, though a queen now, I knowhowtosuccorthosethataretherein.

5Thetraditionalname,"Dives",isnotactuallyaname,butinsteadawordfor"richman"inthetextoftheLatinBible,theVulgate.

6Didowas,accordingtoancientGreekandRomansources,thefounderand first Queen of Carthage (inmodern-day Tunisia). She is primarilyknownfromtheaccountgivenbytheRomanpoetVirgilinhisAeneid.

AsGod said to the Israeliteswhen they shouldbepossessedofCanaantheirownland,Exodus23:9,"Yeknowtheheartsofstrangers,seeingyewerestrangers,"andthereforedoescommandthemtopitystrangers,andtouse themwell upon thatmotive, somay it be said ofChrist, that hedoesknowtheheartsofhischildreninmisery,seeinghimselfwasonceunderthelike.Or,astheapostleexhortstheHebrews,"Rememberthemthatareinbonds,asboundwiththem,andthemthatsufferadversity,asbeingyourselvesinthebody,"Hebrews13:3,andsobeforeyoudie,maycome to suffer the like. So Christ, the head of the body, which is thefountainofall senseand feeling in thebody,does remember themthatareboundandinadversity,havinghimselfbeenonceinthebody,andsoheexperimentallycompassionatesthem.Andthisisafurtherthingthanthe former.We have gained this further, that Christ has not only suchaffectionsasarerealandpropertoahumannature,butsuchaffectionsas are stirred up in him, from experience of the like by himself oncetastedinafrailnaturelikeuntooursandthusmuchforthewayoflettinginallourmiseriesintoChrist'sheartnow,soastostrikeandaffectitwiththem.

Amoreparticulardisquisition,whatmannerofaffectionthisis;theseatthereof,whetherinhisspiritorsoulonly,orthewholehumannature.—Somecautionsadded.

II. But concerning this affection itself of pity and compassion, fellow-feelingandsympathy,orsufferingwith(asthetextcallsit),whichistheproduct, result, or thing produced in his heart by these, there stillremains another thing more particularly to be inquired into, namely,whatmannerofaffectionthisis;forthatsuchanaffectionisstirredupinhim,besidesandbeyondabareactofknowledgeor remembrancehowonce it was with himself, is evident by what we find in the text. Theapostlesays,notonlythatheremembershowhimselfwastemptedwith

thelikeinfirmitiesthatweare,thoughthatbenecessarilysupposed,butthat he is struck and touchedwith the feeling of our infirmities; to theproducingofwhichthisactofremembrancedoesbutsub-serve.Andhetellsus,Christisable,andhisheartiscapableofthusbeingtouched.Andthewordσυμπαθῆσαιisadeepword,signifyingtosufferwithusuntilwearerelieved.Andthisaffection,thusstirredup,isitwhichmoveshimsocordiallytohelpus.

Now, concerning this affection, as here thus expressed, how far itextends, and how deep it may reach, I think no man in this life canfathom. If cor regis, the heart of a king, be inscrutable, as Solomonspeaks, theheartof theKingofkingsnowinglory ismuchmore.Iwillnot take upon me to "intrude into things which I have not seen,"Colossians2:18,butshallendeavortospeaksafely,andthereforewarily,sofarasthelightofScriptureandrightreasonshallwarrantmyway.

Ishallsetitforththreeways:1.Negatively;2.Positively;3.Privatively.

1.Negatively.Itiscertainthatthisaffectionofsympathyorfellow-feelinginChristisnotinallthingssuchakindofaffectionaswasinhiminthedaysofhisflesh,whichisclear,bywhattheapostlespeaksofhimandofhisaffectionsthen.Hebrews5:7,"Whointhedaysofhisflesh,whenhehadofferedupprayersandsupplications,withstrongcryingsandtears,washeardinthatwhichhefeared."Whereweseehisconverseandstateoflifeherebelow,tobecalledbywayofdifferenceanddistinctionfromwhatisnowinheaven,"thedaysofhisflesh:"byflesh,meaningnotthesubstance of the human nature, for he retains that still, but the frailqualityofsubjectiontomortality,orpossibility.7Sofleshisusuallytaken,as when all flesh is said to be grass; it is spoken of man's nature, inrespect to itsbeing subject toa fading,wearing,anddecay,byoutwardcasualties, or inward passions. So inHebrews 2:14, "Forasmuch as thechildren,"wehisbrethren, "didpartakeof fleshandblood," that is, thefrailties ofman's nature, "he himself also took part of the same." AndaccordinglytheapostleinstancesinthefollowingwordsofHebrews2:14,asindeath,whichinthedaysofhisfleshChristwassubjectto,soalsoinsuch frailpassionsandaffectionsasdidworka suffering inhim,andawearingandwastingofhisspirits;suchaspassionatesorrow,joinedwithstrong cries and tears, bothwhich hementions, and also fear, in these

words, "Hewas heard in that which he feared."Now these days of hisflesh being over and past, for thiswas only, as says the apostle, in thedays of his flesh, hence therefore all such concomitant passionateoverflowingofsorrow,fear,areceased,andheisnownowaycapableofthem,orsubjectedtothem.Yet,

2.Positively.Whymayitnotbeaffirmedthatforsubstancethesamekindofaffectionofpityandcompassion,thatwroughtinhiswholeman,bothbodyandsoul,whenhewashere,worksstillinhimnowheisinheaven?If this position be allayed with those due cautions and considerationswhich presently I shall annex. For, if for substance the same flesh andbloodandanimalspiritsremainandhavetheiruse,forthoughChrist,inLuke 24:39, mentioned only his having flesh and bones after hisresurrection, unto Thomas and the other disciples, because these twoaloneweretobetheobjectofhistouchandfeeling;yetbloodandspiritsareincludedinthatflesh,foritiscarovitalis,livingflesh,andthereforehas blood and spirits that flow andmove in it; thenwhy not the sameaffections also?And thosenot stirringonly andmerely in the soul, butworkinginthebodyalso,untowhichthatsoulisjoined,andsoremainingreally human affections. The use of blood and spirits is, as to nourish(which end is now ceased) so to affect the heart and bowels by theirmotion toand fro,when the soul is affected.Andwhy thisuseof themshouldnotremain(andifnotthis,wecanconceivenoother)Iknownot.Neitherwhythisaffectionshouldbeonlyrestrainedtohisspiritorsoul,andhiscorporealpowersnotbesupposedtocommunicateandpartakeinthem.Thatsoasheisatrueman,andthesamemanthathewas,bothinbodyaswellasinsoul,forelseithadnotbeenatrueresurrection,sohehasstilltheverysametruehumanaffectionsinthemboth;andsuchaswhereof the body is the seat and instrument, as well as the soul. Andseeingthiswholeman,bothbodyandsoul,wastempted,andthat(asthetextsays)heistouchedwithafeelinginthatnaturewhichistempted,itmustthereforebeinthewholeman,bothbodyandsoul.Therefore,whenaswereadofthe"wrathoftheLamb,"asRevelation6:16,namely,againsthisenemies,ashereofhispityandcompassiontowardshisfriendsandmembers,why should this be attributed only to his deity,which is notcapableofwrath,or tohis soulandspiritonly?Andwhymay itnotbethoughtheistrulyangryasaman,inhiswholeman,andsowithsucha

wrathashisbodyisaffectedwith,aswellasthatheiswrathfulinhissoulonly,seeinghehas takenupourwholenature,onpurposetosub-servehisdivinenatureinalltheexecutionsofit?

But now, how far, in our apprehensions of this, we are to cut off theweaknessandfrailtyofsuchaffectionsasinthedaysofhisfleshwasinthem, and how exactly to difference those which Christ had here andthosewhichhehasinheaven,thereinliesthedifficulty;andIcanspeakbutlittleuntoit.

Yet,first,thiswemaylaydownasanundoubtedmaxim,thatsofar,orinwhatsensehisbodyitselfismadespiritual(asitiscalled,1Corinthians15:44),sofar,andinthatsense,allsuchaffectionsasthusworkinginhisbodyaremadespiritual,andthatinanoppositiontothatfleshlyandfrailway of theirworking here. But then, as his body ismade spiritual, notspirit(spiritualinrespectofpower,andlikenesstoaspirit,notinrespectof substance or nature), so these affections of pity and compassion doworknotonlyinhisspiritorsoul,butinhisbodytoo,astheirseatandinstrument,thoughinamorespiritualwayofworking,andmoreliketothatofspirits,thanthoseinafleshlyfrailbodyare.Theyarenotwhollyspiritualinthissense,thatthesoulisthesolesubjectofthem,andthatitdraws up all such workings into itself, so that that should be thedifferencebetweenhisaffectionsnowandinthedaysofhisflesh.

Menarenottoconceiveasifhisbodywereturnedintosuchasubstanceasthesunisof,forthesoul,asthroughacaseofglass,toshinegloriouslyin only; but further it is united to the soul, to be acted by it, thoughimmediately, for the soul to produce operations in it. And it is calledspiritual,notthatitremainsnotabody,butbecauseitremainsnotsuchabody,butissoframedtothesoulthatbothitselfandalltheoperationsofall the powers in it are immediately and entirely at the arbitraryimperiumanddominionofthesoul;andthatasthesoulispleasedtouseit, and to sway it andmove it, evenas immediatelyandasnimbly, andwithoutanyclogorimpediment,asanangelmovesitself,orasthesoulacts itself. So that this may perhaps be one difference, that theseaffections,so faras inthebodyofChrist,donotaffecthissoul,asheretheydid,thoughasthenunderthecommandofgraceandreason,tokeeptheirmotionsfrombeinginordinateorsinful;butfurther,thesoulbeing

nowtoostrongforthem,doesatitsownarbitrementraisethem,andasentirelyandimmediatelystirthemasitdoesitself.

Hence, secondly, theseaffectionsofpityandsympathy so stirredupbyhimself,thoughtheymovehisbowelsandaffecthisbodilyheartastheydidhere,yettheydonotafflictandperturbhimintheleast,norbecomeaburdenandaloaduntohisSpirit,soastomakehimsorrowfulorheavy,asinthislifeherehispityuntoLazarusmadehim,andashisdistressesatlast, thatmadehim sorrowful untodeath. So that as in their rise so intheireffect, theyutterlydifferfromwhattheywereherebelow.Andthereasonofthisis,becausehisbody,andthebloodandspiritsthereof,theinstrumentsofaffectinghim,arenowaltogether impassible,namely, inthissense,thattheyarenotcapableoftheleastalterationtendingtoanyhurtwhatever.Andso,hisbodyisnotsubjecttoanygrief,norhisspiritstoanywaste,decay,orexpense.Theymayanddosub-servethesoulinitsaffections, as they did while he was here; but this merely by a localmotion,moving to and fro in the veins and arteries, to affect theheartand bowels, without the least diminution or impair to themselves, ordetrimenttohim.Andthusitcomestopass,thatthoughthisbloodandspiritsdostirupthesameaffectionsinhisheartandbowelswhichherethey did, yet not as then, with the least perturbation in himself orinconvenience unto himself. But as in this life he was troubled andgrieved"withoutsin"orinordinacy;sonowwhenheisinheavenhepitiesand compassionates without the least mixture or tang of disquietmentandperturbation,whichyetnecessarilyaccompaniedhisaffectionswhilehe was here, because of the frailty in which his body and spirits wereframed.Hisperfectiondestroysnothisaffections,butonlycorrectsandamendstheimperfectionofthem.Passionesperfectivastobenowinhim,thebestofschoolmendoacknowledge.

Thirdly,allnaturalaffections thathavenot in themindecentiamstatus,something unbefitting that state and condition of glory wherein Christnowis,bothschoolmenandotherdivinesdoacknowledgetobeinhim,

7#8230;humanæaffectionesquænaturales sunt,neque cumprobro velpeccatoconjunctæ, sedomniexparte rationi subduntur;deniqueab iisconditionibus liberantur quæ vel animo, vel corpori aliquo modoofficiunt,beatisnequaquamrepugnarecensendæsunt.

Thoseaffectionswhicharenaturaltoman,andhavenoadhesionofsinorshame unto them, but are wholly governed by reason, and lastly areexemptfromsucheffectsasmayanywayhurteitherthesoulorthebody,thereisnogroundtothinkthatsuchaffectionsmaynotwellstandwiththestateofsoulsinbliss,[saysJustinianuponthisplace.]

Nowifweconsiderit,Christhisverystateingloryissuch,asitbecomeshimtohavesuchhumanaffectionsofpityandcompassioninhiswholeman,so faras toquickenandprovoke,himtoourhelpandsuccor:notsuch as to make him a man of sorrows in himself again (that wereuncomely,nay,incompatibletohim),butsuchasshouldmakehimamanofsuccorsuntous,whichishisoffice.TothisenditistoberememberedthatChristinheavenistobeconsidered,notpersonallyonlyasinhimselfmadehappyinhisFather,butfurtherinhisrelationsandinhisofficesasaheaduntous;andinthatrelationnowhesitsthere,asEphesians1:21-22(andtheheadistheseatofallthesensesforthegoodofthebody),andtherefore most sensible of any other part. Wherefore because hismembers, unto whom he bears this relation, are still under sin andmisery, therefore it is no way uncomely for him in that estate to haveaffectionssuitabletothishisrelation.Ifhisstateofgloryhadbeenwhollyordainedforhisownpersonalhappiness,thenindeedtherehadbeennouseofsuchaffectionstoremaininhim;buthisrelationtousbeingonepartandingredientofhisglory,thereforetheyaremostproperforhim,yes,itwereuncomelyifhehadthemnot.Neitheraretheyaweaknessinhim,assoconsidered,butratherpartofhisstrength,astheapostlecallsthem, δύναμιζ. And although such affections might in one respect bethoughtanimperfection,yetinanotherrespect,namely,hisrelationtousandofficeforus,theyarehisperfection.Asheisourhead,whichheisasheisaman,itishisglorytobetrulyandreally,evenasaman,sensibleofallourmiseries,yes,itwerehisimperfectionifhewerenot.

And, fourthly, let me add this for our comfort, that though all suchaffectionsasareanywayaburdentohisspirit,ornoxioustohisbody,benot now compatible to him; and though that passionate frailty andinfirmitywhichdidhelphimheretopityandrelievemeninmisery,outof a suffering hurtful to himself; though these he cut off, yet in thoseworkingsofaffectionsandbowelswhichhehasnow,whichforsubstance

are the same, there is, instead of that passionate frailty, a greatercapaciousness, vastness, and also quickness in his affections now inheaven,sotomakeupacompensation,andsonolesseffectuallytostirandquickenhimtorelieveus,thanthoseformeraffectionsdid.Foritiscertainthatashisknowledgewasenlargeduponhisenteringintoglory,sohishumanaffectionsofloveandpityareenlargedinsolidity,strength,and reality, as true conjugal love used to be, though more passionatehaplyat first.Theyarenot lessnow,but areonlymademore spiritual.And as Solomon's heart was as large in bounty and royalty as inknowledge,soChrist'saffectionsofloveareaslargeashisknowledgeorhis power. They are all of a like extent and measure. So far as God'sintention to showmercy does reach (and who knows the end of thoseriches?)sofardoesChrist'sdispositiontobestowit.Ephesians3:19,"Thelove of Christ," God-man, "passeth knowledge." It has not lost or beendiminished by his going to heaven. Though God in his naturebemoremerciful thanChrist'shumannature, yet theactandexerciseofChrist'saffectionsisaslargeasGod'spurposesanddecreesofmercyare.Andallthose large affections and mercies are become human mercies, themerciesofamanuntomen.

3. Privatively. If these affections of Christ's heart be not suffering andafflictingaffections,yetwemay,bywayofprivation,expressthisofthem,thatthereisalessfullnessofjoyandcomfortinChrist'sheart,whilehesees us inmisery and under infirmities, comparatively to what will bewhenwearepresentedtohimfreeofthemall.

ToclearthisImustrecall,andIshallbutrecall,thatdistinctionImade(inthe fourthdemonstration,section2,partII.)ofadoublecapacityofglory,oradoublefullnessofjoywhichChristisordainedtohave:theonenatural and sodueuntohis person as inhimself alone considered; theotheradditional,andarisingfromthecompletedhappinessandgloryofhiswhole church, bywhichmystically he is one. So in Ephesians 1:23,althoughhebyreasonofhispersonal fullness is theresaidto"fillall inall,"yetashe isanhead inrelationtohischurchashisbody,as in theverses before he is spoken of, thus the perfection of this his body'sbeatitude,itisreciprocallycalledhisfullness;andthereforeuntilhehasfilledthemwithallhappinessanddeliveredthemfromallmisery,himself

remainsundersomekindof imperfectionandanswerablyhisaffectionsalso,whicharesuitedtothishisrelation,havesomewantofimperfectionin them, while they lie undermisery, in comparison of what his heartshallhavewhentheyreceivethisfullness.

WemaywarrantablysayChrist shallbemoreglad then,and isnow,ashis children are grown up fromunder their infirmities, and as they dobecomemoreobedientandcomfortableintheirspirits,soJohn15:10-11.I shall add some illustration to this by this similitude (which though itholdnotinallthings,yetitwillholdforthsomeshadowofit).Thespiritsofjustmendepartedaresaidtobeperfect,Hebrews12,yetbecausetheyhave bodies unto which they have a relation, and unto which they areordainedtobeunited,theyinthisrespectmaybesaidtobeimperfect,tillthesebodiesbereunitedandglorifiedwiththem,whichwilladdafurtherfullness to them. Thus in some analogy it stands between ChristpersonallyandChristmysticallyconsidered.AlthoughChrist inhisownperson be complete in happiness, yet in relation to hismembers he isimperfect,andsoaccordinglyhasaffectionssuiteduntothishisrelation,whichisnoderogationfromhimatall.TheScripturethereforeattributessomeaffectionstohimwhichhaveanimperfectionjoinedwiththem,andthosetobeinhimuntilthedayofjudgment.Thusexpectationanddesire,whicharebut imperfectaffections incomparisontothat joywhichis inthefullfruitionofwhatwasexpectedordesired,areattributedtohim,asheisman,untilthedayofjudgment.

Thus, Hebrews 10:12-13, he is said to sit in heaven, "expecting till hisenemies bemade his footstool;" the destruction of which enemies willaddtothemanifestivegloryofhiskingdom.Now,asthatwilladdtothefullness of his greatness, so the complete salvationof hismemberswilladd to the completeness of his glory. And as the expectation of hisenemies'ruinmaybesaidtobeanimperfectaffection,incomparisonofthe triumph that one day he shall have over them, so his joywhich henowhasinhisspouseisbutimperfect,incomparisonofthatwhichshallfillhisheartatthegreatdayofmarriage.Andaccordingly,theScripturecalls the accomplishment of these his desires a satisfaction; so Isaiah53:11, "He shall see of the travail of his soul, and he satisfied," whicharguesdesirestobeinhim,lyingunderawantofsomethingintheendto

beobtained.Onlywemusttakeinthisfurther,thatJesusChrist indeedknows and sees the very time when this his fullness, through theexaltationofhismembersuptohimself,shallbecompleted,andwhenheshall trampleupon thenecksof allhisand their enemies;he sees theirday coming, as the Psalmist has it, which alleviates and detractssomethingfromthisimperfection,thatheshouldthusexpectortarry.

This scruple satisfied, how his heart can be feelingly touched with oursins(ourgreatestinfirmities),seeinghewastemptedwithoutsin.

III.Thereremainsonegreatdissatisfactiontoberemoved,whichcannotbutofitselfariseineverygoodheart.Youtoldus,maytheysay,thatbyinfirmitiessinsweremeant,andthattheapostle'sscopewastoencourageus against themalso; and they are indeed the greatest discomforts anddiscouragements of all other.Now, against them thiswhich the apostlehere speaks affords us but little, seeing Christ knows not howexperimentally topityus therein, for "heknewnosin."Yes, theapostlehimself does here except it, "Hewas tempted in all things, yetwithoutsin"Hebrews4:15. Itmaycomfortus, indeed, thatChristdoesandwillpityusinallotherinfirmities,becausehehimselfwassubjecttothelike,butheneverknewwhat itwastobeundersinandvexedwithlust,asIam.AndhowshallIrelievemyselfagainstthatbywhattheapostleherespeaksofhim?Ishallendeavortogivesomesatisfactionandreliefinthisbythesefollowingconsiderations.

First,theapostleputsit,indeed,that"hewastempted,yetwithoutsin."Anditwaswellforusthathewasthuswithoutsin,forhehadnotbeenafit priest tohave savedus else. SoHebrews 7:26, "Such anHighPriestbecameusaswasseparatefromsinners, innocent."Yetforyourfurtherrelief,consider thathecameasnear inthatpointasmightbe."Hewastemptedinallthings,"sosaysthetext,though"withoutsin"onhispart;yettemptedtoallsinsofarastobeafflictedinthosetemptations,andtoseethemiseryofthosethataretempted,andtoknowhowtopitytheminallsuchtemptations.Evenasintakingournatureinhisbirthhecameasnearascouldbe,withoutbeingtaintedwithoriginalsin,as,namely,bytaking the very samematter tohavehisbodymadeof that all ours aremade of, so in the point of actual sin also, he suffered himself to betempted as far asmight be, so as to keephimself pure.He suffered all

experimentstobetrieduponhimbySatan,evenasamanwhohastakenastrongantidotesuffersconclusionstobetriedonhimbyamountebank.And,indeed,becausehewasthustemptedbySatanuntosin,thereforeitisonpurposeadded,"yetwithoutsin;"anditisasifhehadsaidsinneverstainedhim,thoughhewasoutwardlytemptedtoit.Hewastemptedtoall sorts of sinsbySatan, for those three temptations in thewildernesswere the heads of all sorts of temptations, as interpreters upon thegospelsdoshow.

Then,secondly,tofithimtopityusincaseofsin,hewasvexedwiththefilthandpowerofsininotherswhomheconversedwith,morethananyofuswithsininourselves.His"righteoussoulwasvexed"withit,asLot'srighteous soul is said tohavebeenwith the impureconversationof theSodomites. He "endured the contradiction of sinners against himself,"Hebrews 12:3. "The reproaches of them that reproached thee," that is,uponhisGod,"felluponme,"Romans15:3.ItwasspokenbythePsalmistofChrist,andsoisquotedofhimbytheapostle;thatis,everysinwenttohisheart.Soasinthisthereisbutthisdifferencebetwixthimandus,thattheregeneratepart inus isvexedwithsin inourselves,and thatasourownsin,buthisheartwithsininothersonly,yetsoashisvexationwasthegreaterbyhowmuchhis soulwasmore righteous thanours,whichmakes it up.Yes, in thathe sustained thepersonsof the elect, the sinswhichhesawthemcommittroubledhimasiftheyhadbeenhisown.Theword here translated temptedis read by some πεπειραμένον, that is,vexed.

Yeaand thirdly, tohelp thisalso, itmaybe saidofChristwhilehewashere below that in the same sense or manner wherein he "bore oursickness,"Matthew8:17,whoyetwasneverpersonally taintedwithanydisease, inthesamesenseormannerhemaybesaidtohaveborneoursins.Namely,thusChrist,whenhecametoanelectchildofhisthatwassick, whomhe healed, hismannerwas first by a sympathy and pity toafflicthimselfwith theirsickness,as if ithadbeenhisown.Thusathisraising of Lazarus, it is said that he "groaned in spirit," and so by themeritoftakingthediseaseuponhimself,throughafellow-feelingofit,hetookitofffromthem,beingforthemafflicted,asifhehimselfhadbeensick.AndthisseemstobethebestinterpretationthatIhavemetwithof

thatdifficultplaceinMatthew8:16-17,whereitissaid,"hehealedallthatwere sick: that it might be fulfilled which was spoken by Isaiah theprophet, saying, 'Himself took our infirmities, and bare our sickness.'"Now, in the likewayormannerunto this,ofbearingoursicknesses,hemightbearoursins too; forhebeingonewithus,andtoanswer forallour sins, thereforewhenhe saw any of his own to sin, hewas affectedwithit,asifithadbeenhisown.Andthusisthataboutthepowerofsinmadeupandsatisfied.

Andfourthly,asfortheguiltofsinandthetemptationsfromit,heknowsmoreof that thananyoneofus.Hetastedthebitternessof that, in theimputationofit,moredeeplythanwecan,andofthecupofhisFather'swrathforit,andsoisableexperimentallytopityaheartwoundedwithit,and strugglingunder such temptations.Heknows fullwell theheart ofoneinhisownsenseforsakenbyGod,seeinghimselffeltitwhenhecriedout,"MyGod,myGod,whyhastthouforsakenme?"Matthew27:46.

Usesofall.

Use 1. Thus that which has been said may afford us the strongestconsolations and encouragements against our sins of any otherconsiderationwhatsoever,andmaygiveusthegreatestassuranceoftheirbeingremovedofffromusthatmaybefor:

First,Christhimselfsuffers(asitwere),atleastisaffectedunderthem,ashisenemies,whichthereforehewillbesuretoremoveforhisownquietsake. His heart would not be quiet, but that he knows they shall beremoved.AsGodsaysintheprophet,somayChristsaymuchmore,"Mybowelsaretroubledforhim,Irememberhimstill,"Jeremiah31:20.

Secondly,thereiscomfortconcerningsuchinfirmities, inthatyourverysinsmovehimtopitymorethantoanger.Thistextisplainforit,forhesufferswithusunderourinfirmities,andbyinfirmitiesaremeantsins,aswellasothermiseries,aswasproved.Whilethereforeyoulookonthemas infirmities, asGodhere looks upon them and speaks of them in hisown,andasyourdisease,andcomplaintoChristofthem,anddocryout,"Omiserableman that I am,who shall deliverme?"Romans 7:24. So,fear not long. Christ takes part with you, and is so far from being

provokedagainstyou,asallhisangeristurneduponyoursintoruinit.Yes, his pity is increased themore towards you, even as the heart of afather is to a child that has some loathsome disease, or as one is to amemberofhisbodythathastheleprosy,hehatesnotthemember,foritis his flesh, but the disease, and that provokes him to pity the partaffectedthemore.Whatshallnotmakeforus,whenoursinswhicharebothagainstChristandus,shallbe turnedasmotives tohimtopityusthe more? The object of pity is one in misery whom we love; and thegreaterthemiseryis,themoreisthepitywhenthepartyisbeloved.Nowofallmiseries,sinisthegreatestandwhileyourselveslookatitassuch,Christ will look upon it as such only also in you. And he, loving yourpersons, and hating only the sin, his hatred shall all fall and that onlyuponthesin,tofreeyouofitbyitsruinanddestruction,buthisbowelsshallbethemoredrawnouttoyou;andthisasmuchwhenyoulieundersinasunderanyotheraffliction.Thereforefearnot,"WhatshallseparateusfromChrist'slove?"Romans8:35.

Use 2.Whatever trial, or temptation, ormisery we are under, wemaycomfortourselveswiththisthatChristwasonceunderthesame,orsomeone likeunto it,whichmaycomfortus in these threediffering respectsthatfollow,byconsidering:

First, that we are thereby but conformed to his example, for he wastemptedinall,andthismaybenosmallcomforttous.

Secondly,wemaylooktothatparticularinstanceofChrist'sbeingunderthelike,asameritingcausetoprocureandpurchasesuccorforusunderthesamenow;andsointhatrespectmayyetfurthercomfortourselves.And,

Thirdly, his having once borne the like, may relieve us in this, thattherefore he experimentally knows the misery and distress of such acondition,andsoisyetfurthermovedandquickenedtherebytohelpus.

Use 3. As the doctrine delivered is a comfort, so the greatest motiveagainstsinandpersuasiveuntoobedience,toconsiderthatChrist'sheart,ifitbenotafflictedwith—andhowfaritmaysufferwithusweknownot—yet for certain has less joy in us, as we are more or less sinful, or

obedient.YouknownotbysinwhatblowsyougivetheheartofChrist.Ifnomorebutthathisjoyisthelessinyou,itshouldmoveyou,asitusedto do those that are ingenuous. And take this as one incentive toobedience,thatifheretainedthesameheartandmindformercytowardsyouwhichhehadhereonearth,thentoanswerhislove,endeavortohavethesamehearttowardshimonearthwhichyouhopetohaveinheaven;and as you daily pray, "Thy will be done on earth as it is in heaven"Matthew6:10.

Use4. Inallmiseriesanddistressesyoumaybesure toknowwhere tohave a friend to help and pity you, even in heaven, Christ; one whosenature, office, interest, relation, all, do engagehim to your succor. Youwillfindmen,evenfriends,tobeoftentimesuntoyouunreasonable,andtheirbowelsinmanycasesshutuptowardsyou.Well,saytothemall,ifyouwillnotpityme,choose,Iknowonethatwill,oneinheaven,whoseheart is touchedwith the feelingofallmy infirmities,andIwillgoandbemoanmyselftohim.Comeboldly(saysthetext),μετὰπαῤῥησίας,evenwithopenmouth, to layopenyourcomplaints,andyoushall findgraceandmercytohelpintimeofneed.Menlovetoseethemselvespitiedbyfriends,thoughtheycannothelpthem;Christcanandwilldoboth.

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