The Tenderness of Christ, Book II: Demonstrations from the Influence of the Three Persons
The first sort of intrinsical demonstrations, drawn from the influence all the three Persons have for ever into the heart of the human nature of Christ in heaven.
Tn E first sort of demonstrations shall be fetched from all the three Persons, and their several influence they have into Christ’s heart in heaven, to incline it towards us.
The first shall be taken from God his Father, who hath thus advanced him; and it hath two parts: 1. That God hath given a perpetual command to Christ to love sinners. 2. That therefore his heart continues the same for ever.
For the first, God the Father hath given Jesus Christ a special command to love sinners; and hath withal implanted a merciful gracious disposition in his heart towards them. This 1 mention to argue it, because it is that which Christ alledgeth, John vi. 37, as the original ground of this disposition of his not to ca.st out those that come to him: for it is my Fathers will (says he in the following verses) that I
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should perform that which I came down from heaven for, verse 38. And this lies now still upon him now he is in heaven, as much as ever. For his will also is, (says he, verse 39, 40) that I should raise them up at the last day, so as it must needs continue the same till then. And compare with this, the 10th of John, from verse 1 5 to 1 8, where having discoursed before of his care and love to his sheep, to give his life for them, to know and own them, and to bring them into the fold, se. he concludes at verse 18, this commandment have I received from my Father. It is his will, says the 6th of John, and if a good son knows that a thing is his father’s mind and will, it is enough to move him to do it; much more if it be his express command. And in this 10th of John he further says, that it is the command which he had received from the Father. A command is a man’s will peremptorily expressed; so that there must be a breach, if it be not fulfilled: and such a command hath God given Christ concerning us. Out of both which places I observe three things to be the matter of this will and command of God’s: first, that Christ should die for his sheep; in respect to which com mand, he continued so to love them whilst here, as to lay down his life j or them: so John x. 15, but when lie took it up a «ain, and is ascended into heaven. Therefore those other two things commanded him, do concern him when he is in glory; namely, to receive all that come to him, which is the second; and the third to look that he lose none of those for whom he died, but to raise them up. And for these his Father’s command lies as strictly on him, now he is in hea ven, as for dying for them whilst he was on earth:
this command have I received Jrom my Father, and this is his will.
And togethef with this command, God did put into his heart (as where he commands he ever useth to do) such an instinct of transcendent love towards them as shall strongly so incline him to perform it, that he shall need no more commands. He hath put such an especial love into him, as he hath put into the hearts of parents towards their own children, more than to all other men’s children which they see besides, although more beautiful and more witty than their own. And both this commandment, and this inclination of love towards them, we have at once expressed, Psalm xl. 8, where, giving the rea son why he became our Mediator, and sacrificed himself, he not only says, I come to do thy will, O God; but also, Thy law Is in my bowels. In which speech, both these two are mentioned:
1. That command I mentioned is there expressed, for it is called a law.
2. It was a law wrought into suitable dispositions in his heart; and therefore said to be a law in his heart or bowels.
You may easily conceive what law it was by the subject of it, his bowels; which are still put for the most tender affections, Col. iii. 12, Bowels of mercy, kindness, &c. It was no other than that law of love, mercy and pity to poor sinners, which God gave him in charge, as he was to be Mediator. It was that special law which lay on him as he was the second Adam; like that which was given to the first Adam, non conceded, over and above the moral law, not to cat the forbidden fruit; such a law was this he here ypeaks of; it was the law of his being a Mediator and a sacrifice, (for of that he expressly speaks, verse 6, 7) over and above the moral law which was common to him with us. The word in the original ij, ///. the midst of my bowels, to shew it was deeply engraven; it had its seat in the centre, it sat nearest and was most inward in his heart.
Yea, and as that special law of not eating the foridden fruit, was to Adam, praceptum symbolicum, as divines call it, given over and besides all the ten commandments, to be a trial, a sign or symbol of his obedience to all the rest: such was this law given unto Christ, the second Adam; so as that God would judge of all his other obedience unto himself by this. Yea, it was laid on him with that earnestness by God, and so commended by him, as that if ever Christ would have him to love him, he should be sure to love us. Thus in that place fore cited, Johnx. 17, 18. Christ comforts himself with this in his obedience, Therefore doth my Father love me. It is spoken in relation unto his fulfilling this his command formerly mentioned; and so withal imports as if God should love Christ the better for the love he should shew to us : — it pleased him so well to see Christ love us. And so it is as if God when he gave Christ that commandment, verse 18, had said, Son, as you would have my -love continue towards you, let me see your love towards me shewn in being kind to these I have given you, whom I have loved with the same love ic herewith I have loved you; (as you have it, John 17. 23.) as God would have us shew love unto him, by loving his children; so he would have Christ also shew his love towards him, by loving of us.
Now for the second branch of this demonstration, namely, that that love which Christ, when on earth, expressed to be in his heart, and which made him die for sinners upon this command of his Father, that it doth certainly continue in his heart still, now that he is in heaven, and that as quick and tender as ever it was on earth, even as when he was on the cross,
and that because of his Father’s command. It ig evidenced thus: for it being a law written in tht midst of his bowels by his Father, it becomes na tural to him, and so indelible and (as other moral laws of God written in the heart are) perpetual. And as in us, when we shall be in heaven, though
jalth shall fail, and hope vanish, yet love shall continue, (as the Apostle speaks) so doth this love in Christ’s heart continue also, and suffers no decay; and in shewn as much now in receiving sinners, and interceding for them, and being pitiful unto them, as then in dying for them. And this love to sinners being so commanded and pressed upon him, (as was said) that as he would have his Father love him, he should love them; and so, being urged upon all that great love that is between him and his Father; this as it must needs work and boil up a strong love in him unto sinners, so likewise the most constant and never-decaying love that could be. And this is argued from the analogy of that principle upon which Christ urgeth us to love himself, John xv. 10. He moveth his disciples to keep the commandments he gave them, and useth this argument, Jor so shall I/OH abide in my love; and backs it with his own instance, even as I have kept my Fathers commandments, and abide in his love. Now therefore this being the great commandment that God layeth en him, to love, and die for, and to continue to love, and receive sinners that come to him, and raise them up at the latter day, certainly he continues to keep it most exactly, as being one of the great ties between him and his Father, so to continue in his love to him. Therefore so long as he continues in his Father’s love, (and now he is in heaven, and at his right hand he must needs continue in highest favour with him) so long we may be sure he continues to observe this. And thus that he should continue still to love us, both love to his Father, and love to himself obligeth him: we may therefore be sure of him that he both doth it, and will do it for ever. O what a comfort is it, that as children are mutual pledges and ties of love between man and wife, so that we should be made such between God the Father and the Son! And this demonstration is taken from the influence of the first Person of the Trinity; namely, from God the Father. Then (secondly) this his love is not a forced love, which he strives only to bear towards us, because his Father hath commanded him to marry us; but it is his nature, his disposition: which added to the former, affords a second demonstration of the point in hand, and is drawn from God the Son. This disposition is free and natural to him; he should not be God’s son else, nor take after his heavenly Fa ther; unto whom it is natural to shew mercy, but not so to punish, which is his strange work, but mercy pleaseth him, he is the Father of nicrcks, he begets them naturally. Now Christ is his own son, idios wiosy (as by way of distinction he is called) and his natural Son; yea, his human nature being united to the second Person, is thereby become the natural Son of God, not adopted, as we are. And if he be his natural Son in privileges, then also his Father’s properties are natural to him; more natural than to us, who are but his adopted sons. And if we as the elect of God, who are but the adopted sons, are exhorted to put on bowels of mercies, kindness, humbleness of mind, &c. as Col. iii. 12, then much more must these dispositions needs be found in Christ the natural Son, and these, not put on by him, but be as natural to him as his Son- ship is. God is love, as John says, and Christ is love covered over with flesh, yea, our flesh. And besides, it is certain, that as God hath fashioned the hearts of all men, and some of the sons of men unto more mercy and pity (naturally) than others, and then the Holy Spirit coming on them to sanctify their natural dispositions, useth to work according to their tempers; even so it is certain, that he tempered the heart of Christ, and made it of a softer mould and temper than the tenderness of all men’s hearts put together
into one (to soften it) would have been of. When he was to assume an human nature, he is brought in, saying, A body hast thou fitted me, Heb. x. That is, an human nature, fitted as in other things, so in the temper of it, for the Godhead to work and shew his perfections in best. And as he took an human nature on purpose to be a merciful High Priest; as Heb. ii. 14, so such an human nature, and of so special a temper and frame as might be more merciful than all men or angels. His human nature was made without hands; that is, was not of the ordinary make that other men’s hearts are of; though for the matter the same, yet not for the frame of his spirit. It was an heart bespoke for on purpose to be made a vessel, or rather fountain of mercy, wide and capable enough to be so extended, as to take in and give forth to us again, all God’s manifestative mercies; that is, all the mercies God intended to manifest to his elect: and therefore Christ’s heart had naturally in the temper of it, more pity than all men and angels have, as through which the mercies of the great God were to be dispensed unto us: and this heart of his to be the instrument of them. And then, this man and the heart of this man so framed, being united to God, and being made the natural Son of God, how natural must mercy needs be unto him? And there fore continue in him now he is in heaven: for though he laid down all infirmities of our nature, when he rose again; yet no graces that were in him whilst he was below: they are in him now as much as ever, and being his nature, (for nature we know is constant) therefore still remains. You may observe, that when he was upon earth, minding to persuade sinners to have good thoughts of him, as he used that argument of his Father’s command given him, so he also lays open his own disposition: Matt. xi. 28, Come to me ye that are weary and heavy laden, — for lam meek and loidy of heart. Men are apt to have contrary conceits of Christ; but he tells them his disposition there by preventing such hard thoughts of him, to allure them unto him the more. Ve are apt to think, that he being so holy, is therefore of a severe and sour disposition against sinners, and not able to bear them; no, says he, lam meek, gentleness is my nature and temper; as it was of Moses, who was (as in other things, so) in that grace his type; he was not revenged on Miriam and Aaron, but inter* ceded for them. So says Christ, injuries and unkindnesses do not so work upon me, as to make me irreconcileable; it is my nature to forgive; / am meek. Yea, but (may we think) he b?ing the Son of God, and heir of heaven, and especially being nowfilled with glory, and sitting at God’s right hand, he may now despise the lowliness of us here below; though not out of anger, yet out of that height of his greatness and distance that he is advanced unto, in that we are too mean for him to marry, or be familiar with: he surely hath higher thoughts, than to regard such poor low things as we are. And so though indeed we conceive him meek, and not prejudiced with injuries, yet he may be too high and lofty to condescend so far as to regard, or take to heart the condition of poor creatures. No, says Christ, / am lowly also, willing to bestow my love and favour upon the poorest and meanest. And further, all this is not a semblance only of such an affable disposition, nor is it externally put on in the face and outward carriage only (as in many great ones, that will seem gentle and courteous) but there is all this en to kardia, in the heart; it is his temper, his disposition, his nature to be gracious; which nature he can never lay aside. And that his greatness when he comes to enjoy it in heaven would not ft whit alter his disposition in him, appears by this, that he at the
very same time when he uttered these, words, took into consideration all his glory to come, and utters both that and his meekness with the same breath: so ver. 27, All things are delivered to me by my Father; and presently after for all this he says, Come unto me all you that are weary and heavy laden, — for lam meek and lowly, ver. 28, 29. Look therefore what lovely, sweet, and delightful thoughts you use to have of a dear friend, who is of an amiable nature, or of some eminently holy or meek saint, of whom you think with yourselves, I could put my soul into such a man’s hands, and can compromise my salvation to him (as I have heard it spoken of some). Or look how we should have been encouraged to have dealt with Moses in matter of forgiveness, (who was the meekest man on earth) or treated with Joseph, by what we read of his bowels towards his brethren; or what thoughts we have of the tender hearts of Paul or Timothy unto the souls of men, in begetting, and in nurturing and bringing them up to life; being affectionately desirous of you, ice were willing, says Paul, to Impart our own souls to you, 1 Thess. ii. 8; and this, naturally, (as his word is, 2 Phil. 20) even such ajid infinitely more raised apprehensions should we have of that sweetness and candour that is in Jesus Christ, as being much more natural to him.
And therefore the same Apostle doth make Christ’s bowels the pattern of his, Phil. i. 8, God is my witness, how greatly I long ajter you in the bowels of Jesus Christ. This phrase, in the bowels (f Christ, hath (according to interpreters) two meanings, and both serve to illustrate that which I intend: first, in the bowels of Christ is taken causally, as if he meant to shew that those bowels or compassions were infused into him from Christ, and so longed after them with such kind of bowels, as Christ had wrought in him: and if so, that Christ put such bowels into him, hath he not them in himself much more? Paul had rea son to say, in the bowels of Christ, tor (in this sense) I am sure he once had scarce the heart and bowels of a man in him; namely, when he was out of Christ, how furious and lion-like a spirit had he against the saints, and what havoc made he of them, being ready even to pull out their bowels? And how came Paul by such tender bowels now towards them? Who <*ave him now such tender affections?
Even Jesus Christ, it was he that of a lion made him a lamb. If therefore in Paul these bowels were not natural, (but the contrary rather were natural to him) and yet they so abounded in him, and that naturally, as himself speaks; how much more must they needs abound in Christ, to whom they are native and inbred? Or else secondly, in the bowels, is put for instar, like the bowels, or after the bowels, according to the analogy of the Hebrew phrase: and so then the meaning were this, like as the bowels of Jesus Christ do yearn after you, so do mine. Bowels are a metaphor to signify tender and motherly affections and mercies: so Luke i. 78, Through the tender mercies; in the original it is, the bowels of imrcy. Thus Paul when he would signify how tender his affections were, he instances in the bowels of Jesus Christ, (he making Christ pattern in this in all, — be yc followers of me, as I am of Christ). Now how desirous was this great apostle to beget men to Christ? He cared not what else he lost, so he might win some; he counted not his life dear, nay, not hig salvation dear, but wished himself ‘accursed for his brethren (who yet were the greatest enemies Christ then had on earth). How glad was he when any soul came in? How sorry when any fell off? Falling into a travail (he knew not how better to express the xiety of his spirit) for the Galatians ‘till Christ was Jormed in them; how comforted was he when he heard tidings of the constancy and increase of any of their faith? 1 Thes. iii. 6, 7, 8, he says, for now we live if ye standfast in the Lord. Read all his epistles, and take the character of his spirit this way; and when you have done, look up to Christ’s human nature in heaven, and think with yourselves, such 4 r.ian is Christ. Paul warbles out in all these high strains of affections but the soundings of Christ’s bowels
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in heaven in a lower key. They are natural to Christ: they all, and infinitely more, are eminent ia him. And this is the second demonstration taken from his own natural disposition as Son of God.
A third demonstration shall be taken from the third Person of the Trinity, the Holy Ghost. If the same Spirit that was upon him and in him, when he was on earth, doth but still rest upon .him now he is in heaven, then these dispositions must needs still entirely remain in him.
This demonstration is made up of two propositions put together. 1. That the Holy Ghost dwelling in him, concurs to make his heart thus graciously affected to sinners. And, 2. that the same spirit dwells, and continues in and upon him for ever in heaven.
For the first, it was the Spirit who overshadowed his mother, and in the meanwhile knit that indissoluble knot between our nature and the second
Person, and that also knit his heart to us. It was the Spirit who sanctified him in the womb: it was the Spirit that rested on him above measure, and fitted him with a meek spirit for the works of his mediation; and indeed for this very grace’s sake of meekness did the Spirit come more especially upon him. Therefore when he was first solemnly inaugurated into that office, at his Baptism, (for then he visibly and professedly entered upon the execution of it) the Holy Ghost descended upon him: and how? as a Dove: so all the Evangelists jointly report. But why in the shape of a dove? All apparitions that God at any time made of himself, were not so much to shew what God is in himself, as how he is affected towards us, and declare what effects he works in us: so here, this shape of a dove resting upon him, was to shew those special gracious dispositions wherewith the Holy Ghost fitted Jesus Christ to be a Mediator. A dove (you know) is the most innocent and most meek creature, without gall, without talons, having no fierceness in it, expressing nothing but love and friendship to its mate in all its carnages, and mourning over it in its distresses; and was therefore a fit emblem to express what a frame and temper of spirit, the Holy Ghost did upon this his descending on him, fill the heart of Christ with, and this without measure: that as sweetly as doves do converse with doves, sympathising and mourning over each other, so may we with Christ, for he thus sympathizeth with us. And though he had the Spirit before, yet now he was anointed with him (in respect of such effects as these, which appertained to execution of his office) with a larger measure, and more eminently than before. Therefore the Evangelist Luke notes upon it, Jesus being full of the Holy Ghost, returned from Jordan, Luke iv. 1. And Peter also puts the like gloss upon it, as appears Acts x. 37, for speaking there of the baptism of John, he shews how after that his being baptized, he began to preach; and how God having anointed him with the Holy Ghost, (namely, at that baptism of his) he went about doing good, Sec. And that this was the principal thing signified by this descending of the Holy Ghost as a dove upon him, (even chiefly to note out his meekness, and sympathising heart with sinners, wrought in him by the Holy Ghost) is evident by two places, where Christ himself puts that very intendment on it.
The first presently after, in the first sermon that he preached after that his having received the Holy Ghost, (in the same 4th of Luke) where first it is noted, ver. I, that he returned from being baptized, full of the Spirit, and so was led to be tempted: then ver. 14, it is said that he returned from being tempted in the power of that Spirit, and after this is explained by himself, the mystery of his having re ceived the Spirit in the likeness of a dove, and this is the subject matter of the first text which he opened in his first sermon, singled out by him on purpose, by choice, not chance, out of Isaiah, which lie read to them, The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor, (that is, in spirit, the afflicted in conscience for sin) he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering sight to the blind, to set at liberty them that are brukcd, &c. ver. 13,
And when he had read so much as concerned tha expressing the compassionate disposition of his spirit unto sinners, (whose misery he sets down by all sorts of outward evils) then he reads no further, but closeth the book, as intimating that these were the main effects of that his receiving the Spirit. The, Spirit of the Lord is upon me, because he hath anointed ine to preach the Gospel to the poor: that is, for this end, or for this very purpose hath he given me his Spirit, because I was designed, or anointed to this work, and by that Spirit also hath he anointed, or qualified me with these gifts and dispositions suitable to that work.
Another place that makes the fruit and end of his receiving the Spirit then at his Baptism to be these tender dispositions unto sinners, is that in Matt. xii. 18, 19, &c. out of another place of Isaiah: Behold my beloved in whom my soul is well pleased; I will put my Spirit upon him, he shall shew judgment to the Gentiles, &c. That seems to be a terrible word, but be not afraid of it; for by judgment is meant even the doc trine of free grace and of the Gospel, that changeth and reforms men. As, in like manner, (according to the Hebrew phrase) in verse 20, by judgment is meant the work of God’s grace on men’s hearts; when he says he will send jorth judgment unto victory; the work of grace being the counterpart of the doctrine of grace. And in preaching this doctrine, which in itself is good tidings, the Prophet shews how he should carry it with a spirit answerable and suitable thereunto, even full of all meekness, stillness, calmness and modesty, which he expressed! by proverbial speeches usual in those times, to express
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so much by, He shall not strive, nor cry, neither shall any man hear his voice in the streets: that is he shall deal with all stillness, and meekness; without violence, or boisterousness. John had the voice of a crier, he was a man of a severe spirit; but Christ came piping and dancing; all melodious sweetness was in his ministry and spirit; and in the course of his ministry he went so tenderly to work, he was so heedful to broken souls, and had such regard to their discouragements; that it is said he would not break a bruised reed; that is, he would set his steps with such heed as not to tread on a reed that was broken in the leaf; or he would walk so lightly and softly, that if it lay in his way, though he went over it, yet he would not have further bruised it; nor quenched either by treading out the smoking jlax, (which is easily done) or with any rushing motion have raised so much wind as to blow out the wick of a candle, as some translate it) smoking in the socket; which the least stirring of the air puffs out. All this is to express the tenderness of his heart; and this upon his receiving the Spirit, and especially from the time of his baptizing; for then (you know) those words were together therewith uttered, This is my beloved Son, in whom I am well pleased. And they are the same words also, which together with God’s giving him the Spirit, are joined in that fortieth of Isaiah, whence these words are taken. So that he was filled with the spirit, to that end to raise up in him such sweet affections towards sinners.
Now for the second part that goes to make up this demonstration: it is as certain, that the same Spirit that was upon Christ, and acted his spirit here below, doth still abide upon him in heaven. It must never be said, the Spirit of the Lord is departed from him, who is the sender and bestower of the Holy Ghost upon us. And if the Spirit once coming upon his members abides with them for ever, (as Christ promiseth, John xiv. 16,) then much more doth this Spirit abide on Christ the head, from whom we all (since Christ was in heaven) receive that Spirit, and by virtue of which Spirit’s dwelling in him, he continues to dwell in us. Therefore of him it is said, (Isaiah xi. 2,) The Spirit of the Lord shall rest upon him, Yea, and in that story of the Holy Ghost’s descending upon him at his baptism, it is not only recorded, that he decended on him, but over and above it is added, and abode upon him. Yea further, to put the greater emphasis upon it, it is twice repeated: so Johni. 32, I saw the Spirit, says the evangelist, descending from heaven like a dove, (and he adds this also as a further thing observed by him) and It abode upon him. And then again, verse 33, I knew him not, says he, but he that sent me, gave me this token to know him by, upon whom thou shall sec the Spirit descending, and remaining on him, the same is he. And further, (as it is intimated there) he ‘rested on him, to that end, that he might baptize us with the Holy Ghost unto the end of the world: the same, says he, is he that baptizeth with the Holy Ghost. He at first descends as a dove, and then abides as a dove for ever upon him; and this dove itself came from heaven first: and therefore certainly now that Christ him self is gone to heaven, he abides and sits upon him much more as a dove still there. Moreover, let mo
add this, that although the Spirit rested on him here ib * i without measure in comparison of us; yet it may be safely said, that the Spirit in respect of his effects in gifts of grace and glory, rests more abundantly on him in heaven, then he did on earth, even in the same sense that at his baptism, as was said, he rested on him in such respects more abundantly than he did before his -baptism, during the time of his private life. For as, when he came to heaven, he was installed King and Priest (as it were) anew, in respect of a new execution; so, for the work to be done in heaven, he was anew anointed with this oil oj gladness above his fellows f Psalm xlv. 7. — which place is meant of him .especially as he is in heaven, at Gods right hand, in J illness of joy, (as Psalm xvi. ult. it is also spoken of him); when also it is, that he goes Jorth in his majesty to conquer, (as verse 4 of that 45th Psalm). And yet then Meekness is not far off, but is made one of his dispositions in this heighth of glory. So it follows in the fore-cited verse: In thy. majesty, ride prosperously because of truth and meekness, £c. Therefore Peter says (Actsii. 26) that that same Jesus whom you (Jews) have crucified, (and who was risen and ascended) God hath made both Lord and Christ. Lord, — that is, hath exalted him as King in, heaven; and Christ, — that is, hath also anointed him. And this oil is no other than the Holy Ghost, with whom (the same Peter tells us,) he was anointed at his Baptism, Acts. x. 38. Yea, and because he then at once received the Spirit in the fullest measure that for ever he was to receive him; therefore it was that he shed him down on his Apostles, and baptized them with him, as in that 2nd of Acts we read. Now it is a certain rule that whatsoever we receive from Christ, that he himself first receives in himself for us. And o one reason why this oil ran then so plentifully down on the skirts of this our High Priest, that is, on his members, the Apostles and saints, (and so continues to do unto this day) is because our High-Priest and Head himself was then afresh anointed with it. Therefore verse 33 of that 2nd of the Acts, Peter giving an account how it came to pass that they were so filled with the Holy Ghost, says that Christ having received of the Father the promise of the Holy Ghost, had shed him forth 911 them; which receiving is not only to be understood of his bare and single receiving the promise of the Holy Ghost for us, by having power then given him to shed him down on them, as God had promised, (though this is a true meaning of it) but further, that he had received him first as poured forth on himself, and so shed him forth on them; according to that rule, that whatever God doth unto us by Christ, he first doth it unto Christ. All promises are made and fulfilled unto him first, and so unto us in him; all that he bestows on us, he receives in himself. And this may be one reason why (as John vii. 39) the Spirit was not as yet given, because Jesus was not as yet glorified. But now he is in heaven, he is said tohaveiY/c* seven Spirits, so Rev. i. 3, — which book sets him out as he is since he went to heaven. Now those seven Spirits are the Holy Ghost, for so it must needs be meant, and not of any creature, as appears by the 4th verse of that chapter, where grace and peace are wished from the seven spirit*; so called, in respect of the various effects of him both in Christ and us, though but one in person. And seven is a number of perfection, and is therefore there mentioned to shew that now Christ hath the Spirit in the utmost measure that the human nature is capable of. And as his know ledge, (winch is a fruit of the Spirit) since his Ascension is enlarged, (for before lie knew not when the day of judgment
should be, but now when he wrote this book of the Revelation, he did) so are his bowels (I speak of the human nature) extended; all the mercies that God means to bestow being now actually to run through his hands, and his particular notice; and he to bestow them, not on Jews only, but on Gentiles also, who were to be converted after he went to heaven. And so he hath now an heart adequate to God’s own heart, in the utmost extent of shewing mercy unto any whom God hath intended it unto.
And this is the third demonstration from the Spirit’s dwelling in him; wherein you may help your faith, by an experiment of the Holy Ghost’s dwelling in your own hearts, and there not only working in you meekness towards others, but pity towards yourselves, to get your souls saved; and to that end, stirring up in you incessant and unutterable groans before the throne of grace, for grace and mercy. Now the same Spirit dwelling in Christ’s l;.?art in heaven, that doth in your’s here, and always working in his heart first for you, and then in your’s by commission from him; rest assured therefore, that that Spirit stirs up in him bowels of mercy infinitely larger towards you, than you can tyavs unto yourselves.