Chapter X
The use of all; containing some encouragements for weak believers,from Christ s
intercession, out of HEB. VII. 25.
Now, for a conclusion of this discourse, I will add a brief use of encour
agement ; and this, suited to the lowest faith of the weakest believer, who cannot put forth any act of assurance, and is likewise discouraged from
coming in unto Christ. And I shall confine myself only unto what those most comfortable words, as any in the book of God, do hold forth, which the apostle hath uttered concerning Christ s intercession, the point in hand : Wherefore he is able to save to the utmost those that come to God by him, seeing he ever liveth to make intercession for them, words which I have had the most recourse unto in this doctrinal part of any other, as most
tending to the clearing of many things about intercession ; and which I would also commend to, and leave with poor believers, to have recourse unto for their comfort, as a sufficient abundary of consolation unto their
souls, and as a catholicon or universal cordial against all faintings and mis
givings of spirit whatsoever.
In the words observe, 1. A definition of faith by the lowest acts of it, for the comfort of weak
Christians.
2. Encouragements unto such a faith, opposite to all misgivings and dis
couragements whatsoever.
1. A definition of faith ; and such as will suit the weakest believer. It
is a coming unto God by Christ for salvation.
(1.) It is a coming to be saved. Let not the want of assurance that God
will save thee, or that Christ is thine, discourage thee, if thou hast but a heart to come to God by Christ to be saved, though thou knowest not whether he will yet save thee or no. Remember that the believers of the New Testament are here described to be comers to God by Christ ; such as
go out of themselves, and rest in nothing in themselves, do come unto God
through Christ for salvation, though with trembling.
(2.) It is a coming unto God. For he is the ultimate object of our faith, and the person with whom we have to do in believing, and from whom we
are to receive salvation, if ever we obtain it.
CHAP. X.] FROM CHRIST S INTERCESSION. 89
(3.) It is a coming unto God ly Christ ; which phrase is used in this
Epistle, in an allusion to the worshippers of the Old Testament, who, when
they had sinned, were directed to go to God by a priest, who with a sacri
fice made an atonement for them. Now Christ is the great and true high
priest, by whom we have access to the Father, Eph. ii. 18. The word
is flo<raywyj)v, a leading by the hand. Dost thou not know how to appear before God, or to come to him ? Come first to Christ, and he will take thee
by the hand, and go along with thee, and lead thee to his Father.
(4.) It is a coming unto God by Christ for salvation. Many a poor soul
is apt to think that in coming to God by faith, it must not aim at itself, or
its own salvation. Yes, it may ; for that is here made the errand or busi
ness which faith hath with God in coming to him, or which it comes for ; and this is secretly couched in these words, for the apostle, speaking of
the very aim of the heart in coming, he therefore on purpose mentions
Christ s ability to save : he is able to save.
2. Secondly, here are many encouragements to such a faith as is not yet grown up unto assurance of salvation.
(1.) Here is the most suitable object propounded unto it, namely, Christ
as interceding ; which work of intercession, because it remains for Christ
as yet to do for a soul that is to be saved, and which he is every day a-doing for us ; therefore it is more peculiarly fitted unto a recumbent faith. For, when such a soul comes and casts itself upon Christ, that thing in Christ which must needs most suit that kind of act is that which is yet to be done
by Christ for that soul. Now for that soul to come to Christ to die for it, and offer up himself a sacrifice (as sinners did use to come to the high
priest to sacrifice for them), this were bootless, for (as it is, ver. 27) he hath at
* once done that already. And as for what is already past and
done, such a believer s faith is oftentimes exceedingly puzzled what manner
of act to put forth towards Christ about ; as (for example) when it is about
to come unto God, and it hears of an election of some unto salvation from
all eternity made by him ; because this is an act already passed by God, the
soul knows it to be in vain to cast itself upon God for election, or to come unto him to elect and choose itself. And so, in like manner, when the
soul looks upon Christ s death, because it is done and past, it knows not how to take it in believing, when it wanteth assurance that Christ died for
it, though it should come to Christ to be saved by virtue of his death. But
there is this one work that remains still to be done by him for us, and which he is daily a-doing, and that is, interceding ; for he lives ever to intercede
or to pray for us, in the strength and merit of that his sacrifice once offered
up. This therefore is more directly and peculiarly fitted unto a faith of
recumbency, or of coming unto Christ ; the proper act of such a faith (as it
is distinguished from faith of assurance) being a casting one s self upon Christ for something it would have done or wrought for one. Hence inter
cession becomes a fit object for the aim and errand of such a faith in this
* to be saved is ; it being a thing yet to be
its coming to Christ, as also
wrought and accomplished for me by Christ, is therefore a fit mark for such a
faith to level at in its coming to Christ. Those acts of God and Christ which
are past, faith of assurance doth more easily comply with : fich a faith takes in with comfort that Christ hath died for me, and risen again, and doth now
intercede for me, and so I shall certainly be saved ; but so cannot this weak
faith do. Come thou therefore unto Christ, as to save thee through his death past*, and by the merit of it, so for the present, and for the time to come, to take thy cause in hand, and to intercede for thee : it is a great
90 THE TRIUMPH OF FAITH [SECT. V.
relief unto such a faith (as cannot put forth acts of assurance, that what hath been done by Christ hath been done for it), that God hath left Christ
this work yet to do for us. So as the intercession of Christ may afford matter to such a faith to throw itself upon Christ, to perform it for us, and
it may set a-work to do it.
(2.) Now if such a soul ask, But will Christ, upon my coming to him for
salvation, be set a-work to intercede for me, and undertake my cause ?
I answer it out of those words, He lives to intercede for them who come
to God by him. He lives on purpose to perform this work ; it is the end
of his living, the business of his life. And as he received a commandment
to die, and it was the end of his life on earth, so he hath received a com mand to intercede, and to be a common high priest for all that come to God by him. God hath appointed him to this work by an oath,
* He sware, and would not repent, Thou shalt be a priest for ever, after the order of Mel-
chisedec : and this is the end of his life in heaven. That as in the old law the high priest (Christ s type in this) ought to offer up the sacrifice
of every one that came unto God by him (as Heb. v. 5), in like manner
Christ ; for it is his calling, as you have it, ver. 6. Otherwise, as that woman said to Philip, when she came to him for justice, and he put her off, Then cease (says she) to be a king
: so if Christ should deny any such soul
to take its cause in hand, he must then cease to be a priest. He lives to
intercede ; he is a priest called by God, as was Aaron, ver. 6. Wherefore he ought to do it, in that it is his office.
(3.) And if thy soul yet feareth the difficulty of its own particular case, in respect of the greatness of thy sins, and the circumstances thereof, or any consideration whatsoever, which to thy view doth make thy salvation an hard suit to obtain : the apostle therefore further adds,
* He is able to save
to the utmost, whatever thy cause be, and this through this his interces
sion. That same word, to the utmost, is a good word, and well put in
for our comfort. Consider it therefore, for it is a reaching word, and ex tends itself so far, that thou canst not look beyond it. Let thy soul be set
upon the highest mount that ever any creature was yet set upon, and that
is enlarged to take in and view the most spacious prospect both of sin and
misery, and difficulties of being saved, that ever yet any poor humbled soul
did cast within itself: yea, join to these all the objections and hindrances
of thy salvation that the heart of man can suppose or invent against itself :
lift up thy e3
res and look to the utmost thou canst see, and Christ by his
intercession is able to save thee beyond the horizon and furthest compass of thy thoughts, even to the utmost and worst case the heart of man can
suppose. It is not thy having lain long in sin, long under terrors and
despairs, or having sinned often after many enlightenings, that can hinder thee from being saved by Christ. Do but remember this same word, to the utmost, and then put in what exceptions thou wilt or canst, lay all the bars in thy way that are imaginable ; yet know thou that the gates of hell
shall not prevail against thee.
(4.) Again, consider but what it is that Christ, who hath by his death done enough to save thee, doth yet further for thee in heaven. If thou
thoughtest thou Jiadst all the saints in heaven and earth jointly concurring in
promoving thy salvation, and competitors unto God in instant and incessant
requests and prayers to save thee, how wouldst thou be encouraged ?
Shall I tell thee ? One word out of Christ s mouth (who is the King of
saints) will do more than all in heaven and earth can do : and what is there then wliich we may not hope to obtain through his intercession ?
CHAP. X.] FROM CHRIST S INTERCESSION. 91
And wouldst thou know whether he hath undertaken thy cause, and
begun to intercede for thee ? In a word, Hath he put his Spirit into thy
heart, and set thy own heart on work to make incessant intercessions for
* with groans unutterable (as the apostle hath it, Rom. viii.) ? This is the echo of Christ s intercession for thee in heaven. *
thyself
(5.) And lastly ; if such a soul shall further object, But will he not give over suing for me ? May I not be cast out of his prayers through my un
belief ? Let it here be considered that he lives ever to intercede : and
therefore, if he once undertake thy cause, and getteth thee into his prayers, he will never leave thee out, night nor day. He intercedeth ever, till he hath accomplished and finished thy salvation. Men have been cast out of
good and holy men s prayers, as Saul out of Samuel s, and the people of
Israel out of Jeremiah s, but never out of Christ s prayers ; the smoke of
his incense ascends for ever, and he will intercede to the utmost, till he hath saved thee to the utmost. He will never give over, but will lie in the
dust for thee, or he will perfect and procure thy salvation.
Only, whilst I am thus raising up your faith to him upon the work of his
intercession for us, let me speak a word to you for him, so to stir up your love to him, upon the consideration of this his intercession also. You see you have the whole life of Christ, first and last, both here and in heaven, laid
out for you. He had not come to earth but for you, he had no other busi
ness here. Unto us a Son is born. And, to be sure, he had not died but
* for your
for you. For us a Son was given ; and when he rose, it was
justification. And now he is gone to heaven, he lives but to intercede for
you. He makes your salvation his constant calling. therefore, let us
live wholly unto him, for he hath and doth live wholly unto us. You have
his whole time among you ; and if he were your servant, you could desire no more. There was much of your time lost before you began to live to him ; but there hath been no moment of his time which he hath not lived
to, and improved for you. Nor are you able ever to live for him but only in this life, for hereafter you shall live with him, and be glorified of him.
* The love of Christ it should con
I conclude all with that of the apostle,
strain us, because we cannot but judge this to be the most equal, that
1 they which live should not henceforth live unto themselves, but unto him who died for them, and rose again, and (out of the text I also add) sits
at God s right hand ; yea, and there lives for ever to make intercession
for us.
THE HEART OF CHRIST IN HEAVEN, TOWARDS SINNERS ON EARTH.
[OKIGINAL TITLE.]
THE HEART
CHEIST IN HEAVEN,
Towards
SINNERS on Earth.
OR, A TEEATISE
DEMONSTRA TlNG
The gracious Disposition and tender
Affection of Christ in his Humane Nature now in
Glory, unto his Members under all sorts of
Infirmities, either of Sin or Misery.
By THO : GOODWIN, B.D.
LONDON,
Printed hy J. G. for R. Dawltnan, 1651.
THE HEART OF CHRIST IN HEAVEN,
TO SINNERS ON EARTH,
PAET I.
HAVING set forth our Lord and Saviour Jesus Christ in all those great and most solemn actions of his his obedience unto death, his resurrection, ascension into heaven, his sitting at God s right hand, and intercession for
us, which of all the other hath been more largely insisted on I shall now annex (as next in order, and homogeneal thereunto) this discourse that
follows, which lays open THE HEART of Christ, as now he is in heaven, sit
ting at God s right hand and interceding for us ; how it is affected and gra
ciously disposed towards sinners on earth that do come to him ; how will
ing to receive them ; how ready to entertain them ; how tender to pity them in all their infirmities, both sins and miseries. The scope and use whereof will be this, to hearten and encourage believers to come more boldly unto the throne of grace, unto such a Saviour and High Priest, when they shall know how sweetly and tenderly his heart, though he is now in his
glory, is inclined towards them ; and so to remove that great stone of
stumbling which we meet with (and yet lieth unseen) in the thoughts of men in the way to faith, that Christ being now absent, and withal exalted
* sit at God s right hand,
to so high and infinite a distance of glory, as to
&c., they therefore cannot tell how to come to treat with him about their
salvation so freely, and with that hopefulness to obtain, as those poor sin ners did, who were here on earth with him. Had our lot been, think they, but to have conversed with him in the days of his flesh, as Mary, and
Peter, and his other disciples did here below, we could have thought to have been bold with him, and to have had anything at his hands. For they beheld him afore them a man like unto themselves, and he was full of meek ness and gentleness, he being then himself made sin, and sensible of all
sorts of miseries ; but now he is gone into a far country, and hath put on
glory and immortality, and how his heart may be altered thereby we know
not. The drift of this discourse is therefore to ascertain poor souls, that
his heart, in respect of pity and compassion, remains the same it was on earth ; that he intercedes there with the same heart he did here below ; and that he is as meek, as gentle, as easy to be entreated, as tender in his bowels ; so that they may deal with him as fairly about the great matter of their salvation, and as hopefully, and upon as easy terms to obtain it of
96 THE HEART OF CHRIST IN HEAVEN JTPART I.
him, as they might if they had been on earth with him, and be as familiar with him in all their needs than which nothing can be more for the comfort and encouragement of those who have given over all other lives but that of faith, and whose souls pursue after strong and entire commu nion with their Saviour Christ.
Now the demonstrations that may help our faith in this I reduce to two heads : the first more extrinsical and outward ; the second more
intrinsical and inward : the one shewing the on of it, that it is so ; the other the diori, the reasons and grounds why it must be so.
I. First, for those extrinsical demonstrations (as I call them), they are taken from several passages and carriages of his, in all those several condi
tions of his ; namely, at his last farewell afore his death, his resurrection, ascension, and how he is sitting at God s right hand. I shall lead you through all the same heads which I have gone over in the former treatise
(though to another purpose), and take such observations from his speeches and carriages, in all those states he went through, as shall tend directly to
persuade our hearts of the point in hand, namely this, that now he is in
heaven, his heart remains as graciously inclined to sinners that come to
him, as ever on earth. And for a ground or introduction to these first sort of demonstrations, I shall take this Scripture that follows ; as for those
other, another Scripture, as proper to that part of this discourse.
When Jesus knew that his hour was come, that he should depart out of this world unto the Father, having loved his own, he loved them to the end ; (or) for ever. JOHN XIII. 1.
Demonstrations from Christ s last farewell to his disciples.
I. It was long before that Christ did break his mind to his disciples that he was to leave them, and to go away to heaven from them, for, John xvi. 4, he says, he had forborne to tell it them from the beginning. But when he begins to acquaint them with it, he then at once leaves them an abund ance of his heart, and that not only how it stood towards them, and what
it was at the present, but what it would be when he should be in his glory. Let us, to this end, but briefly peruse his last carriage, and his sermon at
his last supper which he did eat with them, as it is on purpose penned and recorded by the evangelist John ; and we shall find this to be the drift of those long discourses of Christ s, from the 13th to the 18th chapter. I will not make a comment on them, but only briefly take up such short observa
tions as do more specially hold forth this thing in hand.
1. These words which I have prefixed as the text, are the preface unto
all that his discourse that follows (namely, unto that washing of his disciples
feet, and his succeeding sermon), which accordingly do shew the argument and sum of all. The preface is this : Before the feast of the passover, when Jesus knew that his hour was come, that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. And supper being ended, Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God, he then washed his disciples feet. Now this pre face was prefixed by the evangelist, on purpose to set open a window into
Christ s heart, to shew what it was then at his departure, and so withal to
give a light into, and put a gloss and interpretation upon all that follows.
PART I.] UNTO SINNERS ON EARTH. 97
The scope whereof is to shew what his affections would be to them in heaven : he tells us what Christ s thoughts were then, and what was his
heart amidst those thoughts, both which occasioned all that succeeds.
(1.) He premiseth what was in Christ s thoughts and his meditation. He began deeply to consider, both that he was to depart out of this world,
* Jesus knew, &c., says the text (that is, was then thinking of it), that he
should depart unto the Father, and how that then he should shortly be
installed into that glory which was due unto him ; so it follows, ver. 3,
1 Jesus knowing (that is, was then actually taking into his mind) that the Father had given all things into his hands, that is, that all power in heaven and earth was his, so soon as he should set footing in heaven ; then in the midst of these thoughts he tells us, he went and washed his disciples feet, after he had first considered whither he was to go, and there what he was to be.
(2.) But, secondly, what was Christ s heart most upon, in the midst of
all these elevated meditations ? Not upon his own glory so much, though
it is told us that he considered that, thereby the more to set out his love unto us, but upon these thoughts his heart ran out in love towards, and was set upon,
* his own: having loved his own, says the 1st verse, roug
idiovg, his own, a word denoting the greatest nearness, dearness, and intimateness founded upon propriety.* The elect are Christ s own, a piece of
himself, not ra 75/a, as goods, John i. 11 : he came unto his own, and
his own received him not ; ra 73/a, the word shews that he reckons them
his own, but as goods, not as persons, but he calls these here roug /d/oug, his own by a nearer propriety, that is, his own children, his own members, his own wife, his own flesh ; and he considers, that though he was to go out of the world, yet they were to be in the world, and therefore it is on
purpose added, which were in the world, that is, to remain in this world. He had others of his own who were in that world unto which he was going, even
* the spirits of just men made perfect, whom as yet he had never
seen. One would think, that when he was meditating upon his going out
of this world, his heart should be all upon Abraham, his Isaacs, and his
Jacobs, whom he was going to ; no, he takes more care for his own, who were to remain here in this world, a world wherein there is much evil (as himself says, John xvii. 15), both of sin and misery, and with which them
selves, whilst in it, could not but be defiled and vexed. This is it which draws out his bowels towards them, even at that time when his heart was
full of the thoughts of his own glory
: having loved his own, he loved them unto the end. Which is spoken to shew the constancy of his love, and what it would be when Christ should be in his glory. To the end, that is, to the perfection of it, g/g rsXs/W/f, says Chrysostom ; having begun to love
* to the
them, he will perfect and consummate his love to them. And
end, that is, for ever. So in the Greek, g/g rsXog is sometimes used, and
so by the evangelist the phrase is here used in a suitableness to the Scrip ture phrase, Ps. ciii. 9,
* He will not always chide, nor reserve anger for
ever, so we translate it ; but in the original, He reserves not anger unto the end. So that the scope of this speech is to shew how Christ s heart and love would be towards them even for ever, when he should be gone unto his Father, as well as it was to shew how it had been here on earth,
they being his own ; and he having loved them, he alters, he changes not, and therefore will love them for ever.
(3.) And then thirdly, to testify thus much by a real testimony, what his
love would be, when in heaven, to them, the evangelist shews, that when he
* That is, property, or ownership. ED, VOL. IV. G
98 THE HEAET OF CHRIST IN HEAVEN [PART I.
was in the midst of all those great thoughts of his approaching glory, and
of the sovereign estate which he was to be in, he then took water and a
towel, and washed his disciples feet. This to have been his scope will ap
pear, if you observe but the coherence in the second verse, it is said, that
Jesus knowing that the Father had given all things into his hands, then
(ver. 4) he riseth from supper, and lays aside his garments, and took a
towel and girded himself ; (ver. 5) after that, he poured water into a bason, and began to wash his disciples feet, &c., where it is evident that the evan
gelist s scope is to hold forth this unto us, that then when Christ s thoughts were full of his glory, and when he took in the consideration of it unto the
utmost, even then, and upon that occasion, and in the midst of those
thoughts, he washed his disciples feet. And what was Christ s meaning in
this, but that, whereas when he should be in heaven, he could not make such outward visible demonstrations of his heart, by doing such mean
services for them ; therefore by doing this in the midst of such thoughts of
his glory, he would shew what he could be content (as it were) to do for
them, when he should be in full possession of it ? So great is his love unto them. There is another expression of Christ s like unto this, in Luke
xii. 36, 37, which confirms this to be his meaning here, and to be his very heart in heaven. At ver. 36, he compares himself to a bridegroom, who
is to go to heaven unto a wedding-feast ; who hath servants on earth that stand all that while here below, as without, waiting for him ; at which, be cause they wait so long, they may think much, Christ adds,
* Verily I say unto you, that when the bridegroom returns (refreshed with wine and glad
ness) he shall gird himself, and make them sit down to meat, and will come forth and serve them. The meaning is not as if that Christ served
at the latter day, or now in heaven, those that sit down there ; but only it
is an abundant expression in words, as here in a real instance, to set forth the overflowing love that is in his heart, and the transcendent happiness that we shall then enjoy, even beyond what can be expected by us ; he
utters himself therefore by an unwonted thing not heard of, that the Lord should serve his servants, and wait on them that waited for him. And it
is to shew his heart to them, and what he could be contented to do for them. So that you see what his heart was before he went to heaven, even amidst the thoughts of all his glory ; and you see what it is after he hath been in heaven, and greatened with all his glory, even content to wash poor sinners feet, and to serve them that come to him and wait for him.
(4.) Now, fourthly, what was the mystery of this his washing their feet ?
It was, as to give them an example of mutual love and humility, so to signify his washing away their sins ; thus, verses 8 and 10, himself interprets it.
It is true indeed, that, now he is in heaven, he cannot come to wash the
feet of their bodies, but he would signify thus much thereby, that those sin ners that will come to him when in his glory, he will wash away all their
sins ; -He loved his church, and gave himself for it, that he might sanctify and cleanse it with the washing of water, that he might present it to himself a glorious church, not having spot or wrinkle, &c., Eph. v. 25-27.
2. This specimen or declaration of his mind, we have from this his car
riage, at this his last farewell. Let us next take a survey of the drift of
that long sermon which he made at that his farewell, and we shall find the main scope of it to be further to assure his disciples of what his heart would be unto them ; and that will make a second demonstration.
It were too long a work to insist upon each particular. But certainly, no loving husband ever endeavoured more to satisfy the heart of his spouse
PART I.] UNTO SINNERS ON EARTH. 99
during his absence, than Christ doth his disciples hearts, and in them all
believers. For take that along, once for all, that what Christ said unto
them, he says unto us, as in that 17th of John that speech implies, I pray not for them only, but for those also that shall believe through their word. And as what he prayed for them was for all believers also, so what he then
spake unto them.
(1.) First, he lets them see what his heart would be unto them, and how mindful of them when in heaven, by that business which he professeth he went thither to perform for them ; concerning which, observe first, that he
lovingly acquaints them with it aforehand what it is, which argued care and
tenderness, as from an husband unto a wife it doth. And withal, how
plain-heartedly doth he speak, as one that would not hide any firing from them !
* I tell you the truth of it (says he), it is expedient, and expedient for you, that I go away, John xvi. 7. And secondly, he tells them, it is
wholly for them and their happiness, I go to send you a comforter, whilst
you are in this world, and to prepare a place for you, John xiv. 2, when
* There are many mansions in my Father s
you shall go out of this world.
house, and I go to take them up for you, and to keep your places for you
till you come. And there again, how openly and candidly doth he speak to them ! If it had been otherwise, says he, I would have told you. You may believe me, I would not deceive you for all the glory in that place to which I am a-going. Whom would not this openness and nakedness of
heart persuade ? But then, thirdly, the business itself being such as is so much for us and our happiness, how much more doth that argue it. And
indeed, Christ himself doth fetch from thence an argument of the continu ance of his love to them. So ver. 3, If I go to prepare a place for you,
if that be my errand, then doubt not of my love when I am there, all the
glory of the place shall never make me forget my business. When he was on earth, he forgot none of the business for which he came into the world ;
* Shall I not do my Father s business ? said he, when he was a child ;
yes, and he did it to the utmost, by fulfilling all righteousness. Surely therefore he will not forget any of that business which he is to do in heaven,
it being the more pleasant work by far. And (as I shewed in the former
discourse, out of Heb. vi. 20) He is entered as a^forerunner, an harbin
ger, to take up places there for us ; and if he could forget us, yet our names are all written in heaven round about him, and are continually afore
* Ye are come to mount Zion, and to the heavenly Jerusalem, and to the church of
his eyes written there, not only by God s election, so Heb. xii. 23,
the firstborn which are written in heaven, and to Jesus, and to the blood
of sprinkling, &c., but Christ himself scores them up anew with his blood, over every mansion there, which he takes up for any. Yea, he carrieth
their names written in his heart, as the high priest did the names of the ten* tribes on his breast, when he entered into the holy of holies. He sits
in heaven to see to it, that none other should take their rooms over their
heads, as we say. And therefore, 1 Peter i. 4, salvation is said to be re
served in heaven for them, that is, kept on purpose for them by Jesus
Christ. The evil angels had places there once, but they were disposed of unto others over their heads, as the land of Canaan was from the Canaanites ; the reason of which was, because they had not a Christ there to intercede
for them as we have.
, (2.) Then, secondly, to manifest his mindfulness of them, and of all be-
ievers else, when he should be in his glory, he tells them that when he hath
* Qu. twelve ? ED.
100 THE HEART OF CHRIST IN HEAVEN [PART I.
despatched that business for them, and made heaven ready for them, and
all the elect that are to come, that then he means to come again to them. So chap. xiv. ver. 3, If I go and prepare a place for you, I will come
again, which is a mere expression of love, for he if he had pleased, he
might have ordered it to have sent for them to him ; but he means to come
for them himself, and this when he is warm (as we speak) and in the height and midst of his glory in heaven ; yet he will for a time leave it to come
* I will see
again unto his spouse. And what is it for? [1.] To see her,
you again, and your heart shall rejoice. [2.] To fetch her, so John xiv. 8, I will come again and receive you to myself. He condescends to the
very laws of bridegrooms, for notwithstanding all his greatness, no lover
shall put him down in any expression of true love. It is the manner of
bridegrooms, when they have made all ready in their father s house, then
to come themselves 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 so doth the love of Christ, who indeed is love itself, and therefore comes down to us himself ; T will come again and receive you unto myself (says
Christ), that so where I am, you may be also. That last part of his speech
gives the reason of it, and withal bewrays his entire affection. It is as if he had said, The truth is, I cannot live without you, I shall never be quiet
till I have you where I am, that so we may never part again ; that is the reason of it. Heaven shall not hold me, nor my Father s company, if I have not you with me, my heart is so set upon you ; and if I have any
glory, you shall have part of it. So ver. 19, Because I live, you shall
live also. It is a reason, and it is half an oath besides, As I live is God s oath ; Because I live, says Christ. He pawns his life upon it, and desires to
live upon no other terms, He shall live to see his seed, &c., Isa. liii. And yet farther, the more to express the workings and longings of his heart
after them all that while, he tells them it shall not be long neither ere he doth come again to them. So John xvi. 16,
* Again a little while and ye shall see me ; a little while and ye shall not see me, says he. Which not
seeing him refers not to that small space of absence whilst dead and in the
grave, but of that after his last ascending, forty days after his resurrection, when he should go away, not to be seen on earth again until the day of
* and
judgment ; and yet from that ascension but a little while, says he,
you shall see me again, namely, at the day of judgment. It is said, Heb.
* Yet a little while, and he that shall com3 will come, and will not
x. 37,
tarry. The words in the Greek are, In yag fAizgfa offov OGOV, o egypfievog
i As little little as maybe. Though long for the time in itself, yet as little while as may be in respect of his desire, without the least delaying to come. He will stay not a moment longer, than till he hath despatched all our
business there for us. And then the doubling of the phrase, 6 Ig^d/Agwj #2*, veniens veniet, Coming he will come, implies vehemency of desire to
come, and that his mind is always upon it, he is still a-coming, he can
hardly be kept away. Thus the Hebrew phrase likewise signifies an urgency, vehemency, and intenseness of some act, as expecting I have expected,
desiring I have desired, so coming he will come. And as not content with
these expressions of desire, he adds over and above all these, and will not
tarry ; and all to signify the infinite ardency of his mind towards his elect
below, and to have all his elect in heaven about him. He will not stay a minute longer than needs must, he tarries only till he hath throughout ages by his intercession prepared every room for each saint, that he may entertain them all at once together, and have them all about him.
PAKT I.] UNTO SINNEKS ON EAKTH. 101
(8.) Thirdly, what his heart would be towards them in his absence he
expresseth by the careful provision he makes, and the order he takes for
their comfort in his absence, John xvi. 18, I will not leave you as
orphans (so the word is), I will not leave you like fatherless and friend
less children, at sixes and sevens. My Father and I have but only one
friend, who lies in the bosom of us both, and proceedeth from us both, the
Holy Ghost, and in the mean time I will send him to you, doing herein
as a loving husband useth to do in his absence, even commit his wife to
the dearest friend he hath ; so doth Christ, ver. 16, I will pray the
Father, says he, and he shall give you another Comforter. And chap,
* I will send him to you. Who,
xvi. 7, he saith,
First, shall be a better Comforter unto you than I am to be in this kind
of dispensation, which whilst I am on earth I am bound up towards you
* It is expedient, says
in. So in that 16th of John ver. 7 he intimates,
he, that I go away: for if I go not away, the Comforter will not come, who, by reason of his office, will comfort you better than I should do with my bodily presence. And this Spirit, as he is the earnest of heaven, as
the apostle speaks, so he is the greatest token and pledge of Christ s love
that ever was, and such a one as the world cannot receive. And yet,
Secondly, all the comfort he shall speak to you all that while will be but from the expression of my heart towards you ; for as he comes not of him
* he will speak nothing of him
self, but I must send him, John xvi. 7, so
self, but whatsoever he shall hear, that shall he speak, ver. 13. And ver. 14 he says, He shall receive of mine, and shall shew it unto you. Him,
therefore, I shall send on purpose to be in my room, and to execute my place to you, my bride, spouse, and he shall tell you, if you will listen to him, and not grieve him, nothing but stories of my love. So it is there, He
shall glorify me, namely, to you ; for I am in myself already glorified in
heaven. All his speech in your hearts will be to advance me, and to greaten my worth and love unto you, and it will be his delight to do it. And he can come from heaven in an instant when he will, and bring you fresh
tidings of my mind, and tell you the thoughts I last had of you, even at
that very minute when I am thinking of them, what they are at the very time wherein he tells you them. And therefore in that 1 Cor. ii., by having the Spirit, ver. 12, we are said to
* have the mind of Christ, ver. 16 ; for he dwelleth in Christ s heart, and also ours, and lifts up from one hand to the other what Christ s thoughts are to us, and what our prayers and faith are to Christ. So that you shall have my heart as surely and as
speedily as if I were with you ; and he will continually be breaking your
hearts, either with my love to you, or yours to me, or both ; and if either, you may be sure of my love thereby. And whereas, says he, you have the
Spirit now in your hearts, so, ver. 17 of chap, xiv., he now dwells in you;
yet after my ascension he shall be, in a further measure, in you, as it
follows there. And at that day, ver. 20, you shall know (namely, by his
dictate) that I am in my Father, and you in me, and I in you. He will
tell you, when I am in heaven, that there is as true a conjunction between me and you, and as true a dearness of affection in me towards you, as is between my Father and me, and that it is as impossible to break this knot, and to take off my heart from you, as my Father s from me, or mine from my Father. And then,
Thirdly, you shall be sure that what he says of my love to you is true, for he is the Spirit of truth, chap xvi. ver. 13, as also chap. xiv. ver. 16,
7, which Christ speaks of him as he is a Comforter. And as you believe
102 THE HEART OF CHRIST IN HEAVEN [PART I.
me when I tell you of my Father, because I come from him, so you may believe him in all that he says of me and of my love to you, for he comes from me.
Aye, but might they say, Will not he also leave us for a time, as you have done ? No, says Christ, chap. xiv. 16, The Father shall give you another
Comforter, and he shall abide with you for ever. Christ speaks it in
opposition to himself. He himself had been a comforter unto them, but he was now to be absent ; but not so the Spirit. He shall be with you for ever ; and as he is now with you, so he shall be in you, ver. 17. In the fourth place, if this be not enough to assure them how his heart would be affected towards them, he assures them he will give them daily ex
perience of it. Do but try me, says he, when I am gone, and that by sending me word upon all occasions what you would have me to do for you, and I have left my Spirit to be your secretary and the inditer of all your peti tions. Hitherto you have asked nothing (that is, little) in my name -
he blames them that they have asked him no more to do for them but now ask, and you shall receive. And if otherwise you will not believe,
yet you shall believe your own eyes ; ask, and you shall see yourselves answered presently. Believe, and so believe me, says he,
* for the works
sake, John xiv. 11. He speaks it of the works he would do for them in answer to their prayers when he was gone, which should be as so many
epistles of his heart returned in answer unto theirs ; for it follows, ver. 12, He that believeth on me shall do greater works than I, because I go to my Father, so that it is manifest he speaks of the works done after his
ascension. And how were they to get and procure them to be done ? By prayer ; so it follows, ver. 13, And whatsoever you shall ask in my name, that will I do. He speaks it of the time when he is gone. And again he
says in ver. 14, If you shall ask anything in my name, I will do it. Let me but hear from you, be it every week, every day, every hour, you shall be sure of an answer.
* Open your mouths wide, and I will fill them. And those your prayers shall be as continual tokens both of your hearts towards me, and my answers shall be the like of mine to you. And because Christ bids them direct (their letters) their pikers, to the Father, only to send them in his name, as John xvi. 23, and so they might perhaps not so clearly know and discern that his heart was in the answer to them, but
* I will do it, I will do it. He speaks like one as forward to do for them, as his Father is, or should be, and as desirous to have them know and take notice of his hand in it. And it is as if he had said, Though you ask the Father
his Father s hand only, therefore he adds twice in the 14th of John,
in my name, yet all comes through my hands, and I will do it ; there must be my hand to the warrant for everything that is done, and my heart
shall not be wanting.
In the fifth place, yet further to evidence his love, he not only bids them thus pray to him and in his name upon all occasions, but he assureth them that he himself will pray for them. And observe but the manner of his
telling them this ; it is in the most insinuating, persuasive expressions to
convey his heart into them that men use to utter when they would inti mate the deepest care and purpose to do a thing. Chap. xvi. 26, At
that day (namely, after his ascension) ye shall ask, &c., says he, and
say not unto you that I will pray the Father for you ; no, not I. mentioned it afore ; I will but add this illustration to it. It is such
speech as men use when they would express the greatest reason th* another hath to rest confident and assured of their love, I do no t love
PAKT L] UNTO SINNERS ON EARTH. 103
you, no, not I. It is an expressing a thing by its contrary, which is most emphatical. As when we say of a man that hath the greatest good turn done him that can be, You are shrewdly hurt. It is such an ex
pression as Paul used to the Corinthians, I converted your souls when
you thought not of it ; I caught you with guile ; forgive me this wrong. So says Christ here,
* I say not that I will pray for you, when the truth
is, that it is the chiefest work that he doth in heaven. He lives ever
to intercede ; as he ever lives, so to intercede ever, and never to hold
his peace till sinners are saved. But the work of Christ in heaven is a
subject deserves and will take up a distinct and large discourse ; I will
therefore speak no more of it now, neither will I mention any more par ticulars out of this his sermon. Read but over those three chapters (the 14th, 15th, and 16th), for in them you have the longest sermon of his
that is recorded ; and he stood the longest upon this theme of any other,
because, indeed, his heart was more in it than in any point that he ever
preached on.
Only, if any object and say, He spake all this to his disciples to quiet and pacify them, and so, more in respect to their trouble, than otherwise he would have spoken.
In the sixth place, read but the next chapter (the 17th), and you shall
see that he presently goes apart and alone to his Father, and speaks over
all again unto him that which he had said unto them. He says as much behind their backs of them as he had said before their faces to them. Read
it, and you will find that he was the same absent that present with them. He was, therefore, not only hearty in what he had said, but his heart was full
of it. That chapter, you know, contains a prayer put up just before his suffer
ing, and there he makes his will and his last request, for in such a style
it runs, Father, I will, ver. 24, which will he is gone to see executed
in heaven. And Arminius said true in that, that this prayer is left us
by Christ as a summary of his intercession for us in heaven. He spake as he meant to do in heaven, and as one that had done his work, and was now come to demand his wages ; I have finished thy work, &c.,
says he, ver. 4. And whereas he speaks a word or two for himself (in the first five verses), he speaks five times as many for them, for all the
rest of the chapter is a prayer for them. He useth all kind of argu ments to move his Father for his children.
* I have finished the work which thou gavest me to do, says he, and to save them is thy work, which remains to be done for me by thee ; and
* they are thine, and thou
gavest them me, and I commend to thee but thine own. And all mine
are thine, and thine are mine. He insinuates that he of himself had not added a man, but useth all his interest only for those that the Father had
given him. And what a motive is this ? And he professeth he will not
* I pray not for the world, says he, I
open his mouth for a man more :
will not open my lips for any one son of perdition ; but I employ all my blood, my prayers, and my whole interest with thee but for those thy self hast given me. And, says he, though thou hast given me a per sonal glory, which I had before the world was, yet there is another glory which I account of almost as much, and that is, in their being saved.
* I am glorified in them, says he, ver. 10, and they are my joy, ver.
13, and therefore I must have them with me wherever I am, ver. 24. Thou hast set my heart upon them, and hast loved them thyself as thou hast loved me, and thou hast ordained them to be one in us, even as we
are one, and therefore I cannot live long asunder from them ; I have^thy
104 THE HEAET OF CHEIST IN HEAVEN [?AET I.
company, but I must have theirs too ; I will that they be where I am, ver. 24. If I have any glory, they must have part of it. So it follows in the fore-named verse, That they may behold the glory which thou hast
given me. He speaks all this as if he had been then in heaven, and in
possession of all that glory ; and, therefore, it is an expression of his heart
in heaven, which you have very good ground to build upon.
Demonstrations from passages and expressions after his resurrection.
II. These demonstrations have been taken from his carriage and sermon
before IT S death, even at his first breaking of his mind unto his disciples concerning his departure from them. Let us now take a view of our Saviour in his behaviour after his resurrection ; whence a further indicium
of his heart, how it would stand towards sinners when he should be in
heaven, may be taken, and his love demonstrated. For his resurrection was the first step unto his glory, and indeed an entrance into it ; when he
laid down his body, he laid down all earthly weakness, and passions of flesh and blood.
* It was sown, as ours is, in weakness ; but with raising of
it up again, he took on him the dispositions and qualifications of an immortal and glorious body, it was raised in power. And the days of his flesh, or frail estate, as the author to the Hebrews by way of distinction speaks, were past and over at his resurrection ; and the garment of his body was new dyed, and endowed with new qualities ; and thereby it was made of a
stuff fit to bear and sustain heaven s glory ; and therefore, what now hia
heart upon his first rising shall appear to be towards us, will be a certain
demonstration, what it will continue to be in heaven. And to illustrate this the more, consider, that if ever there were a trial taken, whether his love
to sinners would continue or no, it was then at his resurrection ; for all his
disciples (especially Peter) had carried themselves the most unworthily towards him in that interim that could be ; and this then when he was
performing the greatest act of love towards them, namely, dying for them, that ever was shewn by any. And by the way, so God often orders it, that when he is in hand with the greatest mercies for us, and bringing about our greatest good, then we are most of all sinning against him ; which he
doth, to magnify his love the more. You know how they all forsook him, and in the midst of his agony in the garden, in which he desired their
company, merely for a relief unto his sadded spirit, they slept, and lay like
so many blocks, utterly senseless of his dolours, which had they any friendly sympathy of, they could never have done ; Could you not watch with me one hour ? Then you know how foully Peter denied him with oaths and
curses ; and after that, when he was laid in the grave, they are giving up
* We trusted it should have been he, say two of them,
all their faith in him ;
* that should have redeemed Israel. They question whether he was the Messiah or no, Luke xxiv. 21. Now when Christ came first out of the other world, from the dead, clothed with that heart and body which he was
to wear in heaven, what message sends he first to them ? We would all
think, that as they would not know him in his sufferings, so he would now be as strange to them in his glory ; or at least, his first words shall be to
rate them for their faithlessness and falsehood. But here is no such matter ; for John xx. 17, his first word concerning them is, Go tell my brethren, &c. You read elsewhere, how that it is made a great point of love and
condescending in Christ so to entitle them ; Heb. ii. 11, He is not ashamed
PART I.] UNTO SINNERS ON EARTH. 105
to call them brethren ; surely his brethren had been ashamed of him. Now for him to call them so when he was first entering into his glory,
argues the more love in him towards them. He carries it as Joseph did in the height of his advancement, when he first brake his mind to his brethren ; I am Joseph your brother, says he, Gen xlv. 4. So Christ says here, Tell them you have seen Jesus their brother ; I own them as brethren still. This was his first compellation ; but what was the message that he would
first have delivered unto them ? That I, says he, ascend to my Father, and your Father. A more friendly speech by far, and arguing infinite more love than that of Joseph s did (though that was full of bowels), for
Joseph after he had told them he was their brother, adds, whom you sold
into Egypt ; he minds them of their unkindness ; but not so Christ, not a word of that, he minds them not of what they had done against him. Poor sinners, who are full of the thoughts of their own sins, know not how
they shall be able at the latter day to look Christ in the face when they
sliall first meet with him. But they may relieve their spirits against their
care and fear, by Christ s carriage now towards his disciples, who had so ginned against him. Be not afraid, your sins will he remember no more. Yea further, you may observe, that he minds them, not so much of what he had been doing for them. He says not, Tell them I have been dying for
them, or, that they little think what I have suffered for them ; not a word
of that neither ; but still his heart and his care is upon doing more : he looks not backward to what is passed, but forgets his sufferings, as a woman her travail, for joy that a man-child is born. Having now des
patched that great work on earth for them, he hastens to heaven as fast as he can to do another. And though he knew he had business yet to do upon earth, that would hold him forty days longer, yet to shew that his heart was longing, and eagerly desirous to be at work for them in heaven, he speaks in the present tense, and tells them, I ascend ; and he
expresseth his joy to be, not only that he goes to his Father, but also
that he goes to their Father, to be an advocate with him for them, of which
I spake afore. And is indeed Jesus our brother alive ? And doth he call us brethren ? And doth he talk thus lovingly of us ? Whose heart would not this overcome ?
But this was but a message sent his disciples, before he met them ; let us next observe his carriage and speech at his meeting together. When he came first amongst them, this was his salutation, Peace be to you, ver.
19, which he reiterates, ver. 21 ; and it is all one with that former speech of his used in that his parting sermon, My peace I leave with you. After
this he breathes on them, and conveys the Holy Ghost in a further measure
into them, so to give an evidence of what he would do yet more plentifully in heaven ; and the mystery of that his breathing on them was to shew
that this was the utmost expression of his heart, to give them the Spirit, and that it came from the very bottom of it (as a man s breath doth), as
well as that the Holy Ghost proceeds from him, as well as from the Father, which was also the meaning of it. And to what end doth he give them the
Spirit ? Not for themselves alone, but that they by the gift and assistance
of that Spirit might forgive men s sins by converting them to him. Whose
sins soever ye remit, namely, by your ministry, they are remitted to them. His mind, you see, is still upon sinners, and his care for the conversion of
their souls. And therefore in another evangelist, namely, Mark, his List words recorded are these : Go ye into all the world, and preach the gospel unto every creature ; and he that believeth shall be saved, &c., chap. xvi. 15.
106 THE HEART OF CHRIST IN HEAVEN [PART I.
And in Luke, chap. xxiv. ver. 46, 47, his last words on earth there recorded are,
* Thus it behoved Christ to suffer and to rise, . . . that
repentance and remission of sins should be preached among all nations, and adds, beginning at Jerusalem, where he had been but a few days before crucified. Of all places, one would have thought he would have
excepted that, and have charged them to pass by it ; but he bids them begin there. Let them have the first-fruit and benefit by my death, that were the
* Behold I send you the pro mise of my Father, &c., ver. 49. Another time he appears to two of them, and then indeed he rates them, saying,
actors in it. And, to that end, he also says,
* ye fools, and slow of heart ! but for what is it, but only because they would not believe on him ; for no
other sin, not for that they had forsaken him; so it follows, .0 ye fools, and slow of heart to believe, &c., Luke xxiv. 25, and this because he is
glad when we believe, as John xi. 16. And after that he appears to all the
eleven, and upbraids them, the text says, but with what ? With their
* unbelief and hardness of heart ; still because they believed not, so ver.
14. No sin of theirs troubled him but their unbelief. Which shews how
his heart stands, in that he desires nothing more than to have men believe
in him ; and this now when glorified. Afterwards he meets with Thomas, and scarce chides him for his gross unbelief, only tells him, it was well
that, having seen, he believed ; but pronounceth them more blessed, who
though they have not seen, yet believe ; and so he is reproved, John xx.
29. Another time he shews himself to his disciples, and particularly deals with Peter, but yet tells him not a word of his sins, nor of his forsaking of
him, but only goes about to draw from him a testimony of his love to him
* Peter (says he),
* lovest thou me ? Christ loves to hear that note ;
self ;
full well do those words sound in his ears, when you tell him you love him, though he knows it already ; as Peter tells him, Thou knowest all things, thou knowest I love thee, John xxi. 15, and this Christ puts him thrice
upon. And what was Christ s aim in drawing this acknowledgment of love from Peter to him, that if he loved him as he professed, and would ever shew it, then to
* feed his lambs ? This is the great testimony that he would have Peter to shew his love in, when he should be in heaven ; and
this is the last charge he gives him. Which, how great a testimony
7 is it, to shew how his own heart was affected, and what his greatest care was upon
! His heart runs altogether upon his lambs, upon souls to be
converted. He had said afore, Sheep I have, John x. 6, which are not of
this fold, them I must bring in ; and he left his apostles to do it ; but this here was a more moving and affectionate expression, for sheep can shift for
themselves, but poor little lambs cannot. Therefore Christ says unto Peter, Feed my lambs ; even as John, to express the more love unto those he
writes to, calls them my little children. And to what end doth the
evangelist record these things of him after his resurrection ? One of the
evangelists that recorded them informs us. In the 20th of John ver. 30,
it is said, that Jesus did many other signs, namely, after his resurrection ; for in the midst of the story of those things done after his resurrection he
speaks it, which are not written in this book, but partly recorded by other
evangelists, and partly concealed ; but these things are written that ye might believe that Jesus is the Christ, that is, that so you might come to him as to the Messiah, the Saviour of the world ; and therefore, the most
of the things recorded tend to shew Christ s heart and carriage towards
sinners, that so we might believe on him, and that believing we might have
life through his name.
PART I.J UNTO SINNERS ON EARTH. 1 07
Demonstrations from passages at and after his ascension into heaven.
III. Let us view him next in his very ascending
: his carriage then also
will further assure our hearts of this. Luke xxvi. 50, it is said, He lifted
up his hands and blessed them ; and to put the greater emphasis upon it, and that we might the more observe it, as having some great mystery in it,
ver. 51, it is added, And whilst he blessed them, he was parted from
them, and carried up into heaven. This benediction Christ reserved to be
his last act ; and what was the meaning of it, but (as I have before shewn) to bless them, as God blessed Adam and Eve, bidding them increase and
multiply, and so blessing all mankind that were to come of them. Thus doth Christ, in blessing his disciples, bless all those that shall believe through their word unto the end of the world. I only add this to the illustration of
it; this mystery is interpreted by Peter, Acts iii. 26, when, speaking to the
Jews, he says, Unto you first, God having raised up his Son Jesus, sent him to bless you, (and how ?) in turning away every one of you from his
iniquities, and so forgiving of them ; for blessed is the man whose sin is
forgiven. Thus at his ascending.
IV. In the next place, let us consider what Christ did when he was come
to heaven and exalted there : how abundantly did he there make good all
that he had promised in his last sermon !
For, first, he instantly poured out his Spirit, and that richly (as the
apostle to Titus speaks), and he being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which you now see and hear, says the apostle in his first sermon after, Acts ii. 33. He then received it, and visibly poured him out. So Eph. iv. 8, it is said, He ascended up on high,, and gave gifts unto men ... for the work of the ministry (ver. 15), and for the jointing in of the saints to the increase of the body of Christ (ver. 16), that is, for the
converting of elect sinners, and making them saints. And the gifts there mentioned (some of them) remain unto this day, in pastors and teachers, &c. And this Spirit is still in our preaching and in your hearts, in hearing, in praying, &c., and persuades you of Christ s love to this very day; and
is in all these the pledge of the continuance of Christ s love still in heaven unto sinners. All our sermons and your prayers are evidences to you, that Christ s heart is still the same towards sinners that ever it was, for the
Spirit that assists in all these comes in ;his name, and in his stead, and works all by commission from him. And do none of you feel your hearts moved in the preaching of these things, at this and other times ? And who
is it that moves you ? It is the Spirit who speaks in Christ s name from
heaven, even as himself is said to speak from heaven, Heb. xii. 25. And when you pray, it is the Spirit that indites your prayers, and that makes intercession for you in your own hearts, Horn. viii. 26, which intercession of his is but the evidence and echo of Christ s intercession in heaven. The
Spirit prays in you, because Christ prays for you. He is an intercessor on
earth, because Christ is an intercessor in heaven. As he did take off Christ s words, and used the same that he before had uttered, when he
spake in and to the disciples the words of life, so he takes off Christ s
prayers also when he prays in us ; he takes but the words as it were out of Christ s mouth, or heart rather, and directs our hearts to offer them up to God. He also follows us to the sacrament, and in that glass shews us
108 THE HEART OF CHRIST IN HEAVEN [PART I.
Christ s face smiling on us, and through his face his heart ; and thus help ing of us to a sight of him, we go away rejoicing that we saw our Saviour that day.
Then, secondly, all those works, both of miracles and conversion of
sinners, in answer to the apostles prayers, are a demonstration of this. What a handful had Peter s first sermon after Christ s ascension, when
three thousand souls were converted by it ! The apostles (you know) went on to preach forgiveness through Christ, and in his name, and to invite men
to him ; and what signs and wonders did accompany them, to confirm that
! And all were the fruits of Christ s intercession in heaven. So that what he promised (John xiv 12), as an evidence of his minding them in heaven, was abundantly fulfilled. They upon their asking did
their preaching
greater works than he ; so Acts iv. 29, 80, at the prayers of Peter. And Heb. ii. 3, 4. the apostle makes an argument of it, How shall we escape,
says he, if we neglect so great salvation, which at the first began to be
spoken by the Lord, and was confirmed unto us by them that heard him, God also bearing them witness, both with signs and wondersf and with
divers miracles ? &c. Yea, let me add this, that take also the New Testa
ment, and all the promises in it, and expressions of Christ s love, it was
written all since Christ s being in heaven, by his Spirit, and that by com mission from Christ, and therefore all that you find therein you may build on as his very heart ; and therein see, that what he once said on earth, he
repealeth not a word now he is in heaven, his mind continues the same. And the consideration hereof may add a great confirmation to our faith
herein.
Thirdly, Some of the apostles spake with him since, even many years after his ascension. Thus John and Paul, of which the last was in heaven with him, and they both do give out the same thing of him. Paul heard not one sermon of Christ s (that he knew of) whilst on earth, and received the gospel from no man, apostle or other, but by the immediate revelation
of Jesus Christ from heaven, as he speaks, Gal. i. 11, 12. But he was converted by Christ himself from heaven, by immediate speech and con
ference of Christ himself with him, and this long after his ascension. And
in that one instance Christ abundantly shewed his heart and purpose to continue to all sorts of sinners to the end of the world. Thus in two places that great apostle telleth us; the first is, 1 Tim. i. 1.8, I was a persecutor, a blasphemer, says he, but I obtained mercy, and the grace of our Lord,
namely, Jesus Christ, was exceeding abundant ; and upon this he declares with open mouth, as it were, from Christ s own self, who spake to him from
heaven, that this is the faithfullest saying that ever was uttered, that Christ came into the world to save sinners, whereof I am chief, says he, ver. 15. And to testify that this was the very scope of Christ in thus converting of Paul himself, and Paul s scope also in that place to Timothy, to shew so much, appears by what follows, ver. 16, For this cause I obtained this
mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to all them that should hereafter believe on him unto life ever
lasting. It is express, you see, to assure all sinners, unto the end of the
world, of Christ s heart towards them. This was his drift. For this very cause, says Paul. The second place I allege in proof of this, is the story of Paul s conver
sion, where he diligently inserts the very words that Christ spake to him from heaven (Acts xxvi. 16), which were these, I have appeared unto thee
for this purpose, to make thee a minister and a witness, ... to send thee
PART I.] UNTO SINNERS ON EARTH. 109
to the Gentiles, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and an inheritance among them that are sanctified by faith that is
in me. Brethren, these are Christ s words since he went to heaven, and he tells Paul he appeared unto him to testify thus much. Thus for Paul s
conference with him.
Then again, sixty years after his ascension, did the apostle John
receive a revelation from him, even when all the apostles were dead, for
after all their deaths was that book written, and the Revelation is said to be
in a more immediate manner the revelation of Jesus Christ (so chap. i.
ver. 1), than any other of the apostles writings ; and you read that Christ made an apparition of himself to him, and said, I am he that was dead, and am alive for evermore, chap. i. ver. 18. Now let us but consider
Christ s last words, in that his last book, the last that Christ hath spoken since he went to heaven, or that he is to utter till the day of judgment ; you have them in the last chapter, ver. 16,
* I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the
offspring of David. . . . And the Spirit and the bride say, Come. And
let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take of the water of life freely. They are the
latter words I cite this place for. The occasion of these words was this :
Christ was now in heaven, and had before promised to come again, and
fetch us all to heaven. And in the mean time, mark what an echoing and
answering of hearts and of desires there is mutually, between him from heaven and believing sinners from below. Earth calls upon heaven, and heaven calls upon earth, as the prophet speaks. The bride from earth says unto Christ, Come to me ; and the Spirit in the saints hearts below
says Come unto him also; and Christ cries out as loud from heaven, Come, in answer unto this desire in them ; so that heaven and earth ring
* Let him that is athirst come to me ; and let him that will
again of it.
come, come, and take of the waters of life freely. This is Christ speech unto men on earth. They call him to come unto earth, to judgment ; and he calls sinners to come up to heaven unto him for mercy. They cannot
desire his coming to them, so much as he desires their coming to him. Now what is the meaning of this, that upon their calling upon him to come, he should thus call upon them to come ? It is in effect as if he had plainly uttered himself thus: I have a heart to come to you, but I must have all
you my elect that are to be on earth, come to me first. You would have me come down to you, but I must stay here till all that the Father hath
given me be come to me ; and then you shall be sure quickly to have me with you. Hereby expressing how much his heart now longs after them. This to be his meaning is evident by the words which he adds, ver. 20,
1 He which testifies these things, namely, Christ,
* says, Surely I come
quickly. And if we observe how much by the by, as it were, these words
of Christ s do come in, it makes them the more remarkable to shew his
heart in uttering them. This book was intended merely as a prophecy of
the times of the gospel until his coming ; unto which period of it, when John had brought that prophetic story, he brings in the bride longing for
* The bride says, Come. And no sooner says she so, but Christ by way of retortion doth likewise say Come unto her also ;
that coming of Christ,
yea, it puts the more observation upon it, that he had uttered the same words before, Rev. xxi. 6, but notwithstanding he will repeat them again, and have them to be his last words. All which shews how much his heart
110 THE HEAKT OF CHRIST IN HEAVEN [PART I.
was in this part of the gospel, to invite sinners to him ; that now when he
is to speak but one sentence more, till we hear the sound to judgment, he. should especially make choice of these words. Let them therefore for ever
stick with you, as being worthy to be your last thoughts when you come to
die, and when you are a-going to him. He speaks indeed something else
after them ; but that which he says afterwards is but to set a seal unto
these words, and to the rest of the Scriptures, -whereof this is the chief. And further to shew that these words were singled out to be his last, and
that he meant to speak no more till the day of judgment, therefore also he adds a curse to him, who should
* add to them, or take from them. He adds indeed after that another speech, but it is only to ingeminate his will
ingness to come quickly, were all his elect but once come in to him, so
ver. 20. And all this tends to assure us that this is his heart, and we
shall find him of no other mind until his coming again.
And that you may yet the more consider them as thus purposely brought in by him as his last words, to make them stick with us, let me add another observation about them, and that is this, that at another time when he was
upon earth, he in like manner singled out these very words (I mean the matter of them) as the conclusion of many days preaching. Thus John
* In the last day, that great day of the feast, Jesus stood and cried, If any man thirst, let him come to me and drink. These words were
vii. 37,
* last day of the feast, after which he was to preach no more
spoken on the
at that time, and for a good while after, unto them; and he had preached upon all the former days of that feast, as his manner was ; and it was
* the
great day of the feast, when he had the greatest audience ; and you see he chooseth this for his last sentence of that his last sermon then ; and when he would give them something at parting, as a viaticum, which he would have them carry home with them to feed upon above all the rest, these are
* If any man thirst, let him come to me and drink ; which him
his words,
self interprets to be believing on him, ver. 38, and he stands up to speak this ; yea, he cries, says the text, with open mouth, with utmost vehe-
mency, to the intent that all might hear this above all sayings else. And thus in like manner, at this time also, when he is to speak no more, but to hold his tongue for ever till the day of judgment, nor is to write any more
Scriptures, he then sends his angel to testify these to be his last words ; and
this although he had spoken them before. It was therefore assuredly done
to shew his heart in them. They were his last words then, and they shall be mine in the closure of this discourse, for what can there be added to them?
PART II.] UNTO SINNERS ON EARTH. Ill