The Heart of Christ in Heaven, Towards Sinners on Earth

_HEB. 4:15_For we have not an High-Priest who cannot be touched with the feeling of our infirmities, but was in all things tempted like as we are, yet without sin.

§. I.

Having thus given such full and ample Demonstrations of the tendernes & samenesse of Christ's Heart to us now he is in Heaven, with that which it was while he was here on earth; and those, both extrinsecall (in the first part) and Intrinsecall (in the second.) I now come to that last Head which I propounded in the opening of these words, namely, the way and manner of Christ's being affected with pity to us; both how it is to be understood by us, and also how such affections come to be let into his heart, and therein to work these bowels of compassion to us. This in the beginning of the Second Part I propounded to be handled, as being necessary both for the opening and clearing the words of the Text, (which mainly hold forth this) as also for the clearing of the thing itself, the point in hand. For (as I there showed) these words come in by way of pre-occupation or prevention of an objection, a sif his state now in heaven were not capable of such affections as should tenderly move him to pity & commiseration, he being now glorified both in soul and body. Which thought, because it was apt to arise in all men's minds, the Apostle therefore fore-stalls it, both by affirming the contrary, [We have not an High-Priest that cannot be touched, etc.] that is, he both can be, (or, is capable of it) and likewise is touched, notwithstanding all his glory; as also by his annexing the reason of it, or showing the way how it comes to passe, in that in all points he was tempted like as we are.

Now in handling and opening these, (which is a matter full of difficulty) I shall with all warinesse proceed to the discovery of what manner of affection in Christ this is, and that by these steps and degrees.

1. This affection of compassion, or his being touched with the feeling of our infirmities, is not wholly to be understood in a metaphoricall or a similitudinary sense, as those speeches used of God in the Old Testament are to be understood, when bowels of compassion are attributed to him, and his bowels are said to be rowled together; or as when as it is said of God, that he repented, and was afflicted in all his peoples afflictions. All which expressions were spoken of God, (as we all know) but meerely [illegible], after the manner of men: so to convey and represent to our apprehensions, by what affections use to be in parents or friends in such and such cases, (what provoke them to such and such actions,) which like effects proceede from God towards us when he sees us in distresse. And so they are spoken rather per modum Effectus, then Affectus, rather by way of like Effect, which God produces, then by way of such Affection in God's heart, which is not capable of any such passions as these are. Now towards the right understanding of this, the first thing which I affirme is, that (barely) in such a sense as this, that which is here spoken of Christ, is not to be understood; and my reason for it is grounded upon these two things put together: First, that this affection of his towards us here spoken of, is manifestly meant of his humane nature, and not of his God head only, for it is spoken of that nature wherein he once was tempted as we now are. So expresly in the next words, which can be meant of no other then his humane nature.

And Secondly, That those kind of expressions which were used of God before the Assumption of our nature, only in a way of metaphor and similitude (after the manner of men) should in no further, or more real and proper sense be spoken of Christ and his humane nature now assumed, & when he is a man as truly and properly as we are, I cannot imagine; when I consider and remember that which I last insisted on, that one end of Christ's taking an humane nature, was, that he might be a [merciful] High-Priest for ever; in such a way, as he being God alone, could not have been. I confesse I have often wondred at that expression there used, Hebrews 2. He tooke the seede of Abraham, that he might he made a merciful high-Priest, which at the first reading, sounded, as if God had been made more merciful by taking our nature. But this solved the wonder, that this assumption added a new way of God's being merciful: By meanes of which it may now be said, (for the comfort and reliefe of our faith) that God is truly and really merciful, as a man. And the consideration of this, contributes this to the clearing of the thing in hand, that whereas God of himself was so blessed and perfect, that his blessednesse could not have been touched with the least feeling of our infirmities; neither was he in himself capable of any such affection of pitty, or compassion; He is not as a man that he should pittie or repent, etc. He can indeed do that for us in our distresse, which a man that pitties us uses to do: but the affections and bowels themselves he is not capable of. Hence therfore among other ends of assuming mans nature, this fell in before God as one, that God might thereby become loving and merciful to men, as one man is to another. And so, that what before was but improperly spoken, and by way of Metaphor and similitude in the Old Testament, so to convey it to our apprehensions, might now be truly attributed to him in the reality; that God might be for ever said to be compassionate as a man, and to be touched with a feeling of our infirmities as a man. And thus by this happy union of both Natures, the language of the Old Testament uttered only in a figure, becomes verified and fulfilled in the truth of it, as in all other things the shadows of it were in Christ fulfilled. And this is the first step towards the understanding of what is here said of Christ, taken from this comparison with the like attributed to God himself.

A second and further step to let in our understanding to the apprehension of this, is by the like further comparison to be made with the angels, and those affections of love and pity that are certainly found in them. In comparison of which, these affections in Christ's human nature, (though glorified) must needs be far more like to ours, even more tender, and more human: For in that Hebrews 2 it is expressly said, He therefore took not the nature of the angels, that he might be a merciful High Priest. Part of the intent of those words is to show and give the reason, not only why he took our nature under frail flesh, (though that the Apostle mentions, verse 14) but why a human nature for the substance of it, and not the nature of angels: Because in his affections of mercy he would for ever come nearer to us, and have such affections, and of the same kind with ours. Whereas otherwise in other respects, an angel would have been a higher and more glorious High Priest than a man.

Now the angels being fellow-servants with us, (as the angel called himself, Revelation 22:9) they have affections towards us more assimilated to ours than God has; and so are more capable of such impressions from our miseries, than God is. Although they be spirits, yet they partake of something analogical, or resembling and answering to those affections of pity, grief, etc. which are in us. And indeed, so far as these affections are seated in our souls, and not drenched in the passions of the body, (to which our souls are united) they are the very same kind of affections in us, that are in them. Hence the same lusts that are in men, are said to be in devils (John 8:44) and therefore the devils also are said to fear and tremble, etc. And so (oppositely) the same affections that are in men, so far as they are spiritual, and the spirit or soul is the seat of them, they must needs be found in the good angels. But Christ having a human nature, the same for substance that ours is, consisting both of soul and body, although through glory made spiritual, yet not become a spirit, (A spirit has not flesh and bones as you see me have, says Christ of himself, after his resurrection, Luke 24:39) therefore he must needs have affections towards us yet more, like to these of ours than those are which the angels have. So then by these two steps we have gained these two things, That even in Christ's human nature, (though glorified) affections of pity and compassion are true and real, and not metaphorically attributed to him as they are to God; and also more near and like to ours here than those in the angels are; even affections proper to man's nature, and truly human. And these he should have had, although this human nature had from the very first assumption of it been as glorious as it is now in heaven.

But now thirdly, adde this (further) that God so ordered it, that before Christ should cloathe this his humane nature with that glory he has in heaven, and put this glory upon it, he should first take it as cloathed with all our infirmities, even the very same that do cleave to us, and should live in this world as we do for many yeeres. And during that time, God prepared for him all sorts of afflictions and miseries to run through, which we our selves do here meet withall; and all that time he was acquainted with, and inured to all the like sorrowes that we are: and God left him to that infirmity and tenderness of spirit, to take in all distresses as deeply as any of us, (without sin) and to exercise the very same affections under all these distresses that we at any time do find stirring in our hearts: And this God thus ordered, on purpose thereby to fit him, and to frame his heart (when he should be in glory) to such affections as these, spoken of in the Text. And this both this Text suggests to be God's end in it, as also that fore-mentioned place, Hebrews 2:13 For as much as we (namely, his members) are partakers of flesh and blood, (which phrase does ever note out the frailties of mans nature, as 1 Corinthians 15:50 etc.) he himself tooke part of the same,—that he might be a merciful High-Priest, etc. verse 17. And then the Apostle gives this reason of it, verse 18. [For in that himself has suffered, being tempted, he is able (this Ability is (as was before interpreted) the having an heart fitted and enabled, out of experience, to pity and) to succour them that are tempted.] The meaning of which is, that it was not the bare taking of an humane nature (if glorious from the first) that would thus fully have fitted him to be affectionately pitifull out of experience, (though (as was said) the knowledge of our miseries taken in thereby, would have made him truly and really affectionate towards us, with affections humane and proper to a man; and so, much neerer and liker ours then what are in the Angels themselves, or then are attributed to God, when he is said to pity us) but further, his taking our nature at first cloathed with frailties, and living in this world as we; This has for ever fitted his heart by experience to be in our very hearts and bosomes; and not only or barely to know the distresse, and as a man to be affected with an humane affection to one of his kind; but experimentally, remembring the like in himself once. And this likewise the Text suggests as the way whereby our distresses are let into his heart the more feelingly, now he is in heaven. We have not an High-Priest that cannot be touched with the feeling of our infirmities, [but was in all points tempted like as we are, yet without sin.] And the more to comfort us herein, observe how fully and universally the Apostle speaks of Christ's having been tempted here below. First, for the matter of them, or the severall sorts of temptations, he says he was tempted [illegible], in all points, or things of any kind, wherewith we are exereised. Secondly, for the manner, (he addes that too) [illegible], like as we are. His heart having been just so affected, so wounded, pierced, and distressed, in all such tryals as ours use to be, only without sin. God (on purpose) left all his affections to their full tenderness, and quicknesse of sense of evil. So that Christ took to heart all that befell him, as deeply as might be; he slighted no crosse either from God or men, but had and felt the utmost load of it. Yea his heart was made more tender in all sorts of affections than any of ours, (even as it was in love and pity) and this made him a man of sorrows; and that more than anyother man was, or shall be.

Now therefore, to explicate the way how our miseries are let into his heart, & come to stir up such kindly affections of pity and compassion in him, it is not hard to conceive from what has now been said, and from what the Text does further hint to us.

1. The understanding and knowledge of that humane nature has notice and cognisance of all the occurrences that befall his members here. And for this the Text is cleare: For the Apostle speaks this for our encouragement, That Christ is toucht with the feeling of our infirmities. Which could not be a reliefe to us, if it supposed not this, that he particularly and distinctly knew them; And if not all as well as some, we should want reliefe in all, as not knowing which he knew, and which not. And the Apostle affirmes this of his humane nature, (as was said) for he speaks of that nature that was tempted here below. And therefore the Lambe that was slaine, and so the man Christ Jesus, is Revelation 5:6 said to have seven eyes, as well as seven hornes; which seven eyes are the seven spirits sent forth into all the earth. His eyes of Providence (through his annointing with the Holy Ghost,) are in all corners of the world, and view all the things that are done under the sunne; in like manner he is there said to have seven hornes for power, as seven eyes for knowledge; and both are defined to be seven, to show the perfection of both; in their extent, reaching to all things: So that, as all power in heaven and earth is committed to Him as Son of man, (as the Scripture speaks,) so all knowledge is given him of all things done in heaven and earth, and this as Son of man too: his knowledge and power being of equall extent. He is the Sunne as well in respect of knowledge, as of Righteousness, and there is nothing hid from his light and beames, which do pierce the darkest corners of the hearts of the sons of men: He knows the sores (as Solomon expresses it) and distresses of their hearts. Like as a looking-glasse made into the forme of a round globe, and hung in the midst of a roome, takes in all the species of things done or that are therein at once; so does the enlarged understanding of Christ's humane nature, take in the affairs of this world, (which he is appointed to governe:) especially the miseries of his members; and this at once.

2. His human nature thus knowing all, [I know your works, your labor, and your patience, etc. (Revelation 22)] He therewith has an act of memory, and recalls how himself was once affected, and how distressed while on earth, under the same or the like miseries: For the memory of things here below remains still with him, as with all spirits in either of those two other worlds, heaven or hell. [Son, remember you in your lifetime you received your good things, and Lazarus evil, etc.] says Abraham to the soul of Dives in hell (Luke 16:25). [Remember me when you come into your Kingdom] said the good thief to Christ; And (Revelation 1) I am he (says Christ) that was dead, and am alive: He remembers his death still, and the sufferings of it; and as he remembers it, to put his Father in mind thereof, so he remembers it also, to affect his own heart with what we feel: And his memory presenting the impression of the like now afresh to him, how it was once with him; hence he comes feelingly and experimentally to know how it is now with us, and so affects himself therewith: as Dido in Virgil, Haud ignara mali miseris succurrere disco: Having experience of the like miseries, (though a Queen now) I know how to succor those that are therein: As God said to the Israelites when they should be possessed of Canaan their own land (Exodus 23:9), You know the hearts of strangers, seeing you were strangers, etc. and therefore does command them to pity strangers, and to use them well upon that motive: So may it be said of Christ, that he does know the hearts of his children in misery, seeing himself was once under the like. Or as the Apostle exhorts the Hebrews (Hebrews 13:3), Remember them that are in bonds, as bound with them, and them that suffer adversity, as being yourselves [in the body,] and so before you die, may come to suffer the like. So Christ, the Head of the body, (which is the fountain of all sense, and feeling in the body) does remember them that are bound and in adversity, having himself been once in the body; and so he experimentally compassionates them. And this is a further thing than the former: We have gained this further, That Christ has not only such affections as are real and proper to a human nature, but such affections as are stirred up in him, from experience of the like by himself once tasted in a frail nature like to ours. And thus much for the way of letting in all our miseries into Christ's heart now, so as to strike and affect it with them.

§. 2.

But concerning this affection itself of pity and compassion, fellow-feeling, and sympathy, or suffering with, (as the text calls it) which is the product, result, or thing produced in his heart by these; there still remains another thing more particularly to be inquired into; namely, What manner of affection this is. For that such an affection is stirred up in him, besides and beyond a bare act of knowledge, or remembrance how once it was with himself, is evident by what we find in the text. The Apostle says, not only that he remembers how himself was tempted with the like infirmities that we are, (though that be necessarily supposed) but that he is struck and touched with the feeling of our infirmities; to the producing of which, this act of remembrance does but subserve. And he tells us, Christ is able, and his heart is capable of thus being touched. And the word [illegible] is a deep word, signifying to suffer with us, until we are relieved. And this affection thus stirred up, is it which moves him so cordially to help us.

Now concerning this affection, (as here thus expressed) how far it extends, and how deep it may reach, I think no man in this life can fathom. If Cor Regis, the heart of a King be inscrutable, (as Solomon speaks) the heart of the King of Kings now in glory is much more. I will not take upon me to intrude into things which I have not seen, but shall endeavor to speak safely, and therefore warily, so far as the light of Scripture and right reason shall warrant my way.

I shall set it forth three ways:

- 1. Negatively. - 2. Positively. - 3. Privatively.

1. Negatively: It is certain that this affection of sympathy or fellow-feeling in Christ is not in all things such a kind of affection as was in him in the days of his flesh. Which is clear, by what the Apostle speaks of him and of his affections then (Hebrews 5:7), Who in the days of his flesh when he had offered up prayers and supplications with strong cryings and tears, was heard in that which he feared. Where we see his converse and state of life here below, to be called by way of difference and distinction from what it is now in heaven, [The days of his flesh:] By [flesh] meaning not the substance of the human nature, for he retains that still; but the frail quality of subjection to mortality, or passibility. So [Flesh] is usually taken; as when all flesh is said to be grass: It is spoken of man's nature, in respect to its being subject to a fading, wearing, and decay, by outward casualties, or inward passions. So in this Epistle (Hebrews 2:14), For as much as the children (we his brethren) did partake of flesh and blood, (that is, the frailties of man's nature) he himself also took part of the same. And accordingly the Apostle instances in the following words of that fourteenth verse, as in death, (which in the days of his flesh Christ was subject to) so also in such frail passions and affections as did work a suffering in him, and a wearing and wasting of his spirits; such as passionate sorrow, joined with strong cries and tears, (both which he mentions) and also fear, (in those words) [He was heard in that which he feared.] Now these days of his flesh being over and past, (for this was only (as says the Apostle) in the days of his flesh) hence therefore all such concomitant passionate overflowings of sorrow, fear, etc. are ceased therewith, and he is now no way capable of them, or subjected to them.

Yet (2.) Positively, why may it not be affirmed that for substance the same kinde of affection of pittie and compassion, that wrought in his whole man both body and soul, when he was here, workes still in him now he is in heaven? (If this Position be allayed with those due cautions and considerations which presently I shall annexe) For, if for substance the same flesh and blood, and animall spirits remaine and have their use; (for though Christ in Luke 24:29 mentioned only his having flesh and bones after his resurrection, to Thomas and the other Disciples, because these two alone were to be the object of his Touch and Feeling; yet Blood and Spirits are included in that flesh, for it is caro vitalis, living flesh, and therefore has Blood and Spirits that flow and move in it,) then why not the same affections also? and those not stirring only and meerely in the soul, but working in the body also, to which that soul is joined, and so, remaining really humane affections? The use of blood and spirits is, as to nourish, (which end is now ceased) so to affect the heart and bowels by their motion to and fro, when the soul is affected. And why this use of them should not remaine, (and if not this, we can conceive no other) I know not. Neither why this affection should be only restrained to his spirit or soul, and his corporeall powers not be supposed to communicate and partake in them. That so, as he is a true man, and the same man that he was, both in body as well as in soul, (for else it had not been a true Resurrection) so he has still the very same true humane affections in them both: and such, as whereof the body is the seat (and instrument) as well as the soul. And seeing this whole man both body and soul was tempted, and that (as the Text says) he is touched with a feeling in that nature which is tempted, it must therefore be in the whole man, both body and soul. Therefore when as we reade of the wrath of the Lambe, as Revelation 6:16 (namely, against his enemies) as here, of his pity and compassion (towards his friends and members) why should this be attributed only to his Deity, (which is not capable of wrath) or to his soul and spirit only? And why may it not be thought he is truly angry as a man, in his whole man, and so with such a wrath as his body is affected with, as well as that he is wrathfull in his soul only; seeing he has taken up our whole nature, on purpose to subserve his Divine nature in all the executions of it?

But now, how far (in our apprehensions of this) we are to cut off the weakness and frailty of such affections as in the days of his flesh was in them, and how exactly to difference those which Christ had here, and those which he has in heaven, therein lies the difficulty; and I can speak but little to it.

Yet first, this we may lay down as an undoubted Maxime, That so far, or in what sense his Body itself is made spiritual, (as it is called, 1 Corinthians 15:44) so far, and in that sense all such affections as thus working in his Body are made spiritual; and that in an opposition to that fleshly and fraile way of their working here. But then, as his Body is made spiritual, not Spirit, (spiritual in respect of power, and likeness to a Spirit, not in respect of substance or nature) so these affections of pity and compassion do work not only in his Spirit or Soul, but in his Body too, as their seat and instrument, though in a more spiritual way of working, and more like to that of Spirits, than those in a fleshly fraile body are. They are not wholly spiritual in this sense, that the soul is the sole subject of them, and that it drawes up all such workings into itself: so that that should be the difference between his affections now, and in the days of his flesh. Men are not to conceive, as if his body were turned into such a substance as the Sun is of, for the soul (as through a case of glasse) to shine gloriously in only; but further it is united to the soul, to be acted by it, (though immediately,) for the soul to produce operations in it. And it is called spiritual, not that it remains not a body, but because it remains not such a body; but is so framed to the soul, that both itself and all the operations of all the powers in it, are immediately and entirely at the arbitrary imperium & dominion of the soul; & that, as the soul is pleased to use it, and to sway it and move it, even as immediately and as nimbly (and without any clog or impediment) as an Angel moves itself, or as the soul acts itself. So that this may perhaps be one difference, that these affections, so far as in the body of Christ, do not affect his soul, (as here they did, though as then under the command of Grace and Reason to keep their motions from being inordinate or sinfull) but further, the soul being now too strong for them, does as its own arbitrement raise them, and as entirely and immediately stir them as it does itself.

Hence 2. these affections of pity and sympathie so stirred up by himself, though they move his bowels, and affect his bodily heart as they did here; yet they do not afflict and perturbe him in the least, nor become they a burthen & a load to his spirit, so as to make him sorrowfull, or heavy, (as in this life here his pity to Lazarus made him, and as his distresses at last, that made him sorrowfull to death.) So that, as in their rise, so in their effect, they utterly differ from what they were here below. And the reason of this is, because his Body, and the blood and spirits thereof, (the instruments of affecting him) are now altogether impassible; namely, in this sense, that they are not capable of the least alteration tending to any hurt what ever: And so, his body is not subject to any griefe, nor his spirits to any wast, decay or expence. They may, and do subserve the soul in its affections, as they did while he was here; but this, meerly by a locall motion, moving to and fro in the veynes and arteries, to affect the heart and bowels, without the least diminution or impaire to themselves, or detriment to him: And thus it comes to passe, that though this Blood and spirits do stir up the same affections in his heart and bowels, which here they did, yet not (as then) with the least perturbation in himself, or inconvenience to himself: But as in this life he was troubled and grieved [without sin,] or inordinancie; so now when he is in heaven he pitties and compassionates without the least mixture or tang of disquietement and perturbation (which yet necessarily accompanied his affections while he was here, because of the frailty in which his body and spirits were framed:) His perfection destroyes not his affections, but only corrects and amends the imperfection of them. Passiones perfectivas to be now in him, the best of Schoolemen do acknowledge.

Thirdly, All natural affections that have not in them Indecentiam status, something unbefitting that state and condition of glory wherein Christ now is, both Schoole-men and other Divines do acknowledge to be in him. Humanae affectiones quae naturales sunt, neque cum probro vel peccato conjunctae, sed omni ex parte rationi subduntur; denique ab iis conditionibus liberantur quae vel animo, vel corpori aliquo modo officiunt, Beatis nequaquam repugnare censendae sunt.Those affections which are natural to man, and have no adhaesion of sin or shame to them, but are wholly governed by reason, and lastly are exempt from such effects as may any way hurt either the soul or the body, there is no ground to thinke that such affections may not wel stand with the state of souls in blisse, says Justinian upon this place. Now if we consider it, Christ his very state in glory is such, as it becomes him to have such humane affections of pity and compassion in his whole man; so far as to quicken and provoke him to our helpe and succour: not such as to make him a man of sorrowes in himself again, (that were uncomely, nay, incompatible to him,) but such as should make him a man of succours to us, which is his office. To this end it is to be remembred, that Christ in heaven is to be considered, not personally only as in himself made happy in his Father; but withall in his relations and in his offices as an Head to us, and in that relation he now sits there, as 1 Ephesians 21:22 (and the head is the seat of all the senses for the good of the body;) and therefore most sensible of any other part. Therefore because his members to whom he beares this relation, are still under sin and misery, therefore it is no way uncomely for him in that estate, to have affections suitable to this his relation. If his state of glory had been wholly ordained for his own personal happiness, then indeede there had been no use of such affections to remaine in him; but his relation to us being one part and ingredient of his glory; therfore they are most proper for him: yea, it were uncomely if he had them not. Neither are they a weakness in him, as so considered; but rather part of his strength (as the Apostle calls them) [[illegible]] And although such affections might in one respect be thought an imperfection; yet in another respect, (namely, his relation to us, and office for us) they are his perfection. As he is our Head, (which he is as he is a man) it is his glory to be truly and really (even as a man) sensible of all our miseries; Yea it were his imperfection if he were not.

And 4. let me adde this for our comfort, that though all such affections as are any way a burthen to his spirit, or noxious to his body, be not now compatible to him; and though that passionate frailty and infirmity which did help him here to pity and relieve men in misery, out of a suffering hurtfull to himself; though these be cut off: yet in those workings of affections and bowels, which he has now, (which for substance are the same) there is (instead of that passionate frailty) a greater capaciousnesse, vastnesse, and also quicknesse in his affections now in heaven, so to make up a compensation; & so no lesse effectually to stir and quicken him to relieve us, than those former affections did. For it is certaine, that as his knowledge was enlarged upon his entring into glory; so his humane affections of love & pity are enlarged in solidity, strength, and reality, (as true conjugal love uses to be, though more passionate haply at first.) They are not lesse now, but are only made more spiritual. And as Solomons heart was as large in bounty and royalty, as in knowledge; so Christ's affections of Love are as large as his Knowledge or his Power: They are all of a like extent and measure. So far as God's intention to show mercy does reach, (and who knows the end of those riches?) so far does Christ's disposition to bestow it. Ephesians 3:19 The Love of Christ, God-man, passes knowledge. It has not lost, or been diminished by his going to heaven. Though God in his nature be more merciful then Christ's humane nature; yet the act and exercise of Christ's affections is as large as God's purposes and decrees of mercy are. And all those large affections and mercies are become humane mercies; the mercies of a Man to men.

3. Privatively. If these affections of Christ's heart be not suffering and afflicting affections; yet we may be way of Privation expresse this of them, that there is a lesse fullness of joy and comfort in Chriss heart, wstilst he sees us in misery and under infirmities, comparatively to what will be when we are presented to him free of them all.

To cleare this, I must recall (and I shall but recall) that Distinction I made (in the 4. Demonstration, Sect. 2. Part 2.) of a double capacity of Glory, or a double fullness of Joy which Christ is ordained to have: The one Natural, and so due to his person as in himself alone considered; The other Additionall, and arising from the compleated happiness and glory of his whole Church, (wherewith mystically he is one.) So in Ephesians 1. ult. although he by reason of his personal fullness is there said to fill all in all; yet as he is an Head, in relation to his Church as his body (as in the verses before he is spoken of) thus the perfection of this his bodies beatitude, it is reciprocally called his fullness; and therefore untill he has filled them with all happiness, and delivered them from all misery, himself remaines under some kinde of imperfection, and answerably his affections also (which are suited to this his relation,) have some want of imperfection in them, while theylie under misery, in comparison of what his heart shall have when they receive this fullness. We may warrantably say Christ shall be more gladde then, (and is now) as his children are growne up from under their infirmities, and as they do become more obedient and comfortable in their spirits, so John 15:10, 11. I shall adde some illustration to this by this similitude (which though it hold not in all things, yet it will hold forth some shadowe of it) The spirits of just men, departed, are said to be perfect, Hebrews 12. yet because they have bodies to which they have a relation, and to which they are ordained to be united, they in this respect may be said to be imperfect, till these bodies be re-united and glorified with them, which will adde a further fullness to them. Thus in some analogie it stands between Christ Personal, and Christ Mysticall considered. Although Christ in his own Person be complete in happiness; yet in relation to his members he is imperfect, and so accordingly has affections suited to this his relation: which is no derogation from him at all. The Scripture therefore attributes some affections to him which have an imperfection joined with them; and those to be in him, untill the day of judgement. Thus Expectation and Desire, (which are but imperfect affections in comparison to that joy which is in the full fruition of what was expected or desired) are attributed to him, as he is man, untill the day of Judgement. Thus Hebrews 10:12, 13. He is said to sit in heaven, expecting till his enemies be made his footstoole. The destruction of which enemies will adde to the manifestative glory of his kingdom. Now as that will adde to the fullness of his greatness; so the complete salvation of his members will add to the compleatnesse of his glory. And as the expectation of his enemies ruine maybe said to be an imperfect affection, in comparison of the triumph that one day he shall have over them: so his joy which he now has in his Spouse, is but imperfect, in comparison of that which shall fill his heart at the great day of Marriage. And acordingly, the Scripture calls the accomplishment of these his desires a satisfaction, so Isaiah 63:11 He shall see of the travaile of his soul and be satisfied, which argues desires to be in him, lying under a want of something in the end to be obtained: Only we must take in this withall, that Jesus Christ indeede knows and sees the very time when this his fullness through the exaltation of his members up to himself shall be compleated, and when he shall trample upon the necks of all his and their enemies; He sees their day a coming, (as the Psalmist has it,) which alleviates and detracts something from this imperfection, that he should thus expect or tarrie.

§. III.

There remaines one great unsatisfaction to be removed, which cannot but of itself arise in every good heart. You told us, (may they say,) that by [infirmities] sins were meant, and that the Apostles scope was to encourage us against them also, (and they are indeede the greatest discomforts and discouragements of all other) Now against them, this which the Apostle here speaks affords us but little, seeing Christ knows not how experimentally to pity us therein, for he knew no sin: Yea, the Apostle himself does here except it, He was tempted in all things, [yet without sin.] It may comfort us indeede, that Christ does and will pittie us in all other infirmities, because he himself was subject to the like; but he never knew what it was to be under sin, and vexed with a lust, (as I am,) and how shall I releeve my self against that, by what the Apostle here speaks of him? I shall endeavour to give some satisfaction and reliefe in this, by these following considerations.

First, The Apostle puts in indeede, that he was tempted [yet without sin,] and it was well for us that he was thus without sin, for he had not been a fit Priest to have saved us else: so Hebrews 7:25 Such an High-Priest became us as was separate from sinners, innocent, etc. Yet for your reliefe withall, consider, that he came as neer in that point as might be, [he was tempted in all things] so says the Text, though without sin on his part; yet tempted to all sin, so far as to be afflicted in those temptations, and to see the misery of those that are tempted, and to know how to pittie them in all such temptations. Even as in taking our nature, in his birth, he came as near as could be, without being tainted with original sin, as namely, by taking the very same matter to have his body made of that all ours are made of, etc. So in the point of actual sin also he suffered himself to be tempted as far as might be, so as to keepe himself pure. He suffered all experiments to be tryed upon him by Satan, even as a man who has taken a strong antidote, suffers conclusions to be tryed on him by a Mountibanke. And indeede because he was thus tempted by Satan to sin, therefore it is on purpose added, [yet without sin,] And it is as if he had said, sin never stained him, though he was outwardly tempted to it. He was tempted to all sorts of sins by Satan, for those three temptations in the wildernesse were the heads of all sorts of temptations, (as Interpreters upon the Gospels do show.)

Then Secondly, To fit him to pittie us in case of sin, he was vext with the filth and power of sin in others whom he conversed with, more than any of us with sin in our selves. His righteous soul was vexed with it, as Lots righteous soul is said to have been with the impure conversation of the Sodomites. He endured the contradictions of sinners against himself, Hebrews 12:3 the reproaches of them that reproached you, (that is, upon his God,) fell upon me, Romans 15:3 It was spoken by the Psalmist of Christ, and so is quoted of him by the Apostle: that is, every sin went to his heart. So as in this, there is but this difference between him and us, that the regenerate part in us is vexed with sin in our selves, and that as our own sin; but his heart with sin in others only: yet so, as his vexation was the greater, by how much his soul was more righteous then ours which makes it up; yea, in that he sustained the persons of the elect, the sins which he saw them commit, troubled him, as if they had been his own. The word here translated Tempted, is read by some [[illegible]] that is, vexed.

Yea, and Thirdly, to helpe this also, it may be said of Christ while he was here below, that in the same sense or manner wherein he bore our sicknesses, Matthew 8:17 (who yet was never personally tainted with any disease) in the same sense or manner he may be said to have borne our sins, namely thus, Christ when he came to an elect child of his that was sick, whom he healed; his manner was, first by a sympathie & pittie to afflict himself with their sickness, as if it had been his own: Thus at his raising of Lazarus, it is said that he groaned in spirit, etc. and so by the merit of taking the disease upon himself, through a fellow-feeling of it, he tooke it off from them, being for them afflicted, as if he himself had been sick. And this seemes to be the best interpretation that I have met with, of that difficult place in Matthew 8:16 17. where it is said, He healed all that were sick, that it might be fulfilled which was spoken by Isaiah the Prophet, saying, Himself tooke our infirmities, [and bare our sicknesses.] Now in the like way or manner to this, of bearing our sicknesses, he might beare our sins too, for he being one with us, and to answer for all our sins, therefore when he saw any of his own to sin, he was affected with it, as if it had been his own. And thus is that about the power of sin made up and satisfied.

And fourthly, as for the guilt of sin, and the temptations from it, he knows more of that than any one of us. He tasted the bitternesse of that, in the imputation of it, more deeply then we can, and of the cup of his Fathers wrath for it, and so is able experimentally to pittie a heart wounded with it, and struggling under such temptations. He knows full well the heart of one in his own sense forsaken by God, seeing himself felt it, when he cryed out, My God, my God, why hast you forsaken me?