Christ Set Forth, Treatise · Part 3
THE HEART OF Chriſt in Heaven, Towards Sinners on Earth.
PART III.
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.
Some generals to cleare how this is to be underſtood, That CHRISTS Heart is touched with the feeling of our infirmities, together with the way how our infirmities come to be feelingly let into his Heart.
HAving thus given ſuch full and ample Demonſtrations of the tendernes & ſameneſſe of Chriſts Heart unto us now he is in Heaven, with that which it was whilſt 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 Chriſts being affected with pity unto 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 unto 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 it ſelfe, the point in hand. For (as I there ſhewed) 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 ſoule and body. Which thought, becauſe it was apt to ariſe in all mens minds, the Apoſtle therefore fore-ſtalls it, both by affirming the contrary, [We have not an High-Prieſt that cannot be touched, &c.] 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 ſhewing 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 unto 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 wee all know) but meerely foreign, 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 unto 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 produceth, then by way of ſuch Affection in Gods 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, onelyonly in a way of metaphor and ſimilitude (after the manner of men) ſhould in no further, or more reall 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 Chriſts taking an humane nature, was, that hee might be a [mercifull] High-Prieſt for ever; in ſuch a way, as he being God alone, could not have beene. I confeſſe I have often wondred at that expreſſion there uſed, Heb. 2. He tooke the ſeede of Abraham, that he might he made a mercifull high-Prieſt, which at the firſt reading, ſounded, as if God had beene made more mercifull by taking our nature. But this ſolved the wonder, that this aſſumption added a new way of Gods being mercifull: By meanes of which it may now bee ſaid, (for the comfort and reliefe of our faith) that God is truly and really mercifull, as a man. And the conſideration of this, contributes this to the clearing of the thing in hand, that whereas God of himſelfe was ſo bleſſed and perfect, that his bleſſedneſſe could not have beene touched with the leaſt feeling of our infirmities; neither was he in himſelfe capable of any ſuch affection of pitty, or compaſſion; He is not as a man that he ſhould pittie or repent, &c. He can indeed doe that for us in our diſtreſſe, which a man that pitties us uſeth to do: but the affections and bowels themſelves he is not capable of. Hence therfore amongſt other ends of aſſuming mans nature, this fell in before God as one, that God might thereby become loving and mercifull unto 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 unto 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 onelyonly 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 unto God himſelfe.
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 Chriſts humane nature, (though glorified) muſt needs be far more like to ours, even more tender, and more humane: For in that Heb. 2. it is expreſly ſaid, He therefore took not the nature of the Angels, that he might be a mercifull High-Prieſt. Part of the intendment of thoſe words is to ſhew and give the reaſon, not onelyonly why he took our nature under fraile fleſh, (though that the Apoſtle mentions, ver. 14.) but why an humane nature for the ſubſtance of it, and not the nature of Angels: Becauſe in his affections of mercy he would for ever come neerer to us, and have ſuch affections, and of the ſame kind with ours. Whereas otherwiſe in other reſpects, an Angel would have been an higher and more glorious High-Prieſt then a man.
Now the Angels being fellow-ſervants with us, (as the Angel called himſelf, Rev. 22. 9.) they have affections towards us more aſſimilated unto ours then God hath; and ſo are more capable of ſuch impreſſions from our miſeries, then God is. Although they be Spirits, yet they partake of ſomething analogicall, or reſembling and anſwering to thoſe affections of pity, griefe, &c. which are in us. And indeed, ſo far as theſe affections are ſeated in our ſoules, and not drencht in the paſſions of the body, (unto which our ſoules 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 feare and tremble, &c. And ſo (oppoſitely) the ſame affections that are in men, ſo far as they are ſpirituall, and the ſpirit or ſoule is the ſeat of them, they muſt needs be found in the good Angels. But Chriſt having an humane nature, the ſame for ſubſtance that ours is, conſiſting both of ſoule and body, although through glory made ſpirituall, yet not become a Spirit, (A Spirit hath not fleſh and bones as ye ſee me have, ſayes Chriſt of himſelfe, after his Reſurrection, Luke 24. 39.) therefore he muſt need, have affections towards us yet more, like to theſe of ours then thoſe are which the Angels have. So then by theſe two ſteps we have gained theſe two things, That even in Chriſts humane nature, (though glorified) affections of pity and compaſſion are true and reall, and not metaphorically attributed to him as they are unto God; and alſo more neere and like unto ours here then thoſe in the Angels are; even affections proper to mans nature, and truly humane. And theſe he ſhould have had, although this humane 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 hath in heaven, and put this glory upon it, he ſhould firſt take it as cloathed with all our infirmities, even the very ſame that doe cleave unto us, and ſhould live in this world as we doe for many yeeres. And during that time, God prepared for him all ſorts of afflictions and miſeries to run through, which we our ſelves doe here meet withall; and all that time he was acquainted with, and inured unto all the like ſorrowes that we are: and God left him to that infirmity and tenderneſſe 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 doe 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) unto ſuch affections as theſe, ſpoken of in the Text. And this both this Text ſuggeſts to be Gods end in it, as alſo that fore-mentioned place, Heb. 2. 13. For as much as we (namely, his members) are partakers of fleſh and bloud, (which phraſe doth ever note out the frailties of mans nature, as 1 Cor. 15. 50. &c.) he himſelfe tooke part of the ſame,—that he might be a mercifull High-Prieſt, &c. ver. 17. And then the Apoſtle gives this reaſon of it, ver. 18. [For in that himſelfe hath 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 hath for ever fitted his heart by experience to be in our very hearts and boſomes; and not onelyonly 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 himſelfe 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 ſinne.] And the more to comfort us herein, obſerve how fully and univerſally the Apoſtle ſpeaks of Chriſts having beene tempted here below. Firſt, for the matter of them, or the ſeverall ſorts of temptations, he ſayes he was tempted foreign, in all points, or things of any kind, wherewith we are exereiſed. Secondly, for the manner, (he addes that too) foreign, 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, onelyonly without ſinne. God (on purpoſe) left all his affections to their full tenderneſſe, and quickneſſe of ſenſe of evill. 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 then any of ours, (even as it was in love and pity) and this made him a man of ſorrows; and that more then 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 hath now been ſaid, and from what the Text doth further hint unto us.
1. The underſtanding and knowledge of that humane nature hath 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 unto 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 Revel. 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 hee is there ſaid to have ſeven hornes for power, as ſeven eyes for knowledge; and both are defined to be ſeven, to ſhew the perfection of both; in their extent, reaching unto all things: So that, as all power in heaven and earth is committed unto Him as Son of man, (as the Scripture ſpeakes,) 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 Righteouſneſſe, and there is nothing hid from his light and beames, which doe pierce the darkeſt corners of the hearts of the ſons of men: He knowes the ſores (as Solomon ex preſſeth 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 doth the enlarged underſtanding of Chriſts humane nature, take in the affairs of this world, (which hee is appointed to governe:) eſpecially the miſeries of his members; and this at once.
2. His humane nature thus knowing all, [I know thy workes, thy labour, and thy patience, &c. Rev. 22.] He therewithall hath an act of memory, and recalls how himſelf was once affected, and how diſtreſſed whilſt on earth, under the ſame or the like miſeries: For the memory of things here below remaines ſtill with him, as with all ſpirits in either of thoſe two other worlds, heaven or hell. [Son, remember thou in thy life time receivedſt thy good things, and Lazarus evill, &c.] ſayes Abraham to the ſoule of Dives in hell, Luke 16. 25. [Remember me when thou commeſt into thy Kingdome] ſaid the good theefe to Chriſt; And Revel. 1. I am hee (ſayes Chriſt) that was dead, and am alive: Hee 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 owne heart with what we feele: And his memory preſenting the impreſſion of the like now afreſh unto him, how it was once with him; hence he comes feelingly and experimentally to know how it is now with us, and ſo affects himſelfe therewith: as Dido in Virgil, Haud ignara mali miſeris ſuccurrere diſco: Having experience of the like miſeries, (though a Queene now) I know how to ſuccour thoſe that are therein: As God ſaid to the Iſraelites when they ſhould be poſſeſſed of Canaan their own land, Exo. 23. 9. Ye know the hearts of ſtrangers, ſeeing ye were ſtrangers, &c. and therefore doth command them to pitty ſtrangers, and to uſe them well upon that motive: So may it be ſaid of CHRIST, that he doth know the hearts of his children in miſery, ſeeing himſelfe was once under the like. Or as the Apoſtle exhorts the Hebrews, Heb. 13. 3. Remember them that are in bonds, as bound with them, and them that ſuffer adverſity, as being your ſelves [in the body,] and ſo ere you die, may come to ſuffer the like. So Chriſt, the Head of the body, (which is the fountaine of all ſenſe, and feeling in the body) doth remember them that are bound and in adverſity, having himſelfe beene once in the body; and ſo he experimentally compaſſionates them. And this is a further thing then the former: We have gained this further, That Chriſt hath not onelyonly ſuch affections as are reall and proper to an humane nature, but ſuch affections as are ſtirred up in him, from experience of the like by himſelfe once taſted in a fraile nature like unto ours. And thus much for the way of letting in all our miſeries into Chriſts heart now, ſo as to ſtrike and affect it with them.
§. II.
A more particular diſquiſition, What manner of affection this is: The Seat thereof, whether in his ſpirit, or ſoule onelyonly, or the whole humane nature. Some Cautions added.
BUt concerning this Affection it ſelfe of pity and compaſſion, fellow-feeling, and ſympathie, or ſuffering with, (as the Text calls it) which is the product, reſult, or thing produced in his heart by theſe; there ſtill remaines 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 himſelfe, is evident by what we find in the Text. The Apoſtle ſayes, not onelyonly that he remembers how himſelfe was tempted with the like infirmities that we are, (though that be neceſſarily ſuppoſed) but that he is ſtruck and toucht with the feeling of our infirmities; to the producing of which, this act of remembrance doth but ſubſerve. And he tels us, Chriſt is able, and his heart is capable of thus being toucht. And the word [foreign] is a deep word, ſignifying to ſuffer with us, untill we are relieved. And this affection thus ſtirred up, is it which moveth him ſo cordially to helpe 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 fathome. 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 endeavour 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 wayes:
1. Negatively.
2. Poſitively.
3. Privatively.
1. Negatively: It is certaine that this affection of ſympathie or fellow-feeling in Chriſt is not in all things ſuch a kind of affection as was in him in the dayes of his fleſh. Which is cleare, by what the Apoſtle ſpeaks of him and of his affections then, Heb. 5. 7. Who in the dayes of his fleſh when he had offered up prayers and ſupplications with ſtrong cryings and teares, 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 dayes of his fleſh:] By [fleſh] meaning not the ſubſtance of the humane nature, for he retaines that ſtill; but the fraile quality of ſubjection to mortality, or paſſibility. So [Fleſh] is uſually taken; as when all fleſh is ſaid to be graſſe: It is ſpoken of mans nature, in reſpect to its being ſubject to a fading, wearing, and decay, by outward caſualties, or inward paſſions. So in this Epiſtle, Chap. 2. 14. For as much as the children (we his brethren) did partake of fleſh and bloud, (that is, the frailties of mans nature) he himſelfe alſo took part of the ſame. And accordingly the Apoſtle inſtanceth in the following words of that 14. verſe, as in death, (which in the dayes of his fleſh Chriſt was ſubject to) ſo alſo in ſuch fraile paſſions and affections as did work a ſuffering in him, and a wearing and waſting of his ſpirits; ſuch as paſſionate ſorrow, joyned with ſtrong cryes and teares, (both which he mentioneth) and alſo feare, (in thoſe words) [He was heard in that which he feared.] Now theſe dayes of his fleſh being over and paſt, (for this was onelyonly (as ſayes the Apoſtle) in the dayes of his fleſh) hence therefore all ſuch concomitant paſſionate overflowings of ſorrow, feare, &c. 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 ſoule, 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, unto 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 hath 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 ſoule, but working in the body alſo, unto which that ſoule is joyned, and ſo, remaining really humane affections? The uſe of bloud 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 ſoule 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 onelyonly reſtrained to his ſpirit or ſoule, 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 ſoule, (for elſe it had not been a true Reſurrection) ſo he hath 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 ſoule. And ſeeing this whole man both body and ſoule was tempted, and that (as the Text ſayes) he is touched with a feeling in that nature which is tempted, it muſt therefore be in the whole man, both body and ſoule. Therefore when as we reade of the wrath of the Lambe, as Revel. 6. 16. (namely, againſt his enemies) as here, of his pity and compaſſion (towards his friends and members) why ſhould this be attributed onelyonly to his Deity, (which is not capable of wrath) or to his ſoule and ſpirit onelyonly? 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 ſoule onelyonly; ſeeing he hath 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 weakneſſe and frailty of ſuch affections as in the dayes of his fleſh was in them, and how exactly to difference thoſe which Chriſt had here, and thoſe which he hath in heaven, therein lyes the difficulty; and I can ſpeak but little unto it.
Yet firſt, this we may lay downe as an undoubted Maxime, That ſo far, or in what ſenſe his Body it ſelf is made ſpirituall, (as it is called, 1 Cor. 15. 44.) ſo far, and in that ſenſe all ſuch affections as thus working in his Body are made ſpirituall; and that in an oppoſition to that fleſhly and fraile way of their working here. But then, as his Body is made ſpirituall, not Spirit, (ſpirituall in reſpect of power, and likeneſſe to a Spirit, not in reſpect of ſubſtance or nature) ſo theſe affections of pity and compaſſion doe work not onelyonly in his Spirit or Soule, but in his Body too, as their ſeat and inſtrument, though in a more ſpirituall way of working, and more like to that of Spirits, then thoſe in a fleſhly fraile body are. They are not wholly ſpirituall in this ſenſe, that the ſoule is the ſole ſubject of them, and that it drawes up all ſuch workings into it ſelfe: ſo that that ſhould be the difference between his affections now, and in the dayes 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 ſoule (as through a caſe of glaſſe) to ſhine gloriouſly in onelyonly; but further it is united to the ſoule, to be acted by it, (though immediately,) for the ſoul to produce operations in it. And it is called ſpirituall, not that it remains not a body, but becauſe it remains not ſuch a body; but is ſo framed to the ſoule, that both it ſelfe and all the operations of all the powers in it, are immediately and entirely at the arbitrary imperium & dominion of the ſoule; & that, as the ſoule 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 it ſelfe, or as the ſoule acteth it ſelfe. So that this may perhaps be one difference, that theſe affections, ſo far as in the body of Chriſt, doe not affect his ſoule, (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 ſoule being now too ſtrong for them, doth as its owne arbitrement raiſe them, and as entirely and immediately ſtir them as it doth it ſelfe.
Hence 2. theſe affections of pity and ſympathie ſo ſtirred up by himſelfe, though they move his bowels, and affect his bodily heart as they did here; yet they doe not afflict and perturbe him in the leaſt, nor become they a burthen & a load unto his ſpirit, ſo as to make him ſorrowfull, or heavy, (as in this life here his pity unto Lazarus made him, and as his diſtreſſes at laſt, that made him ſorrowfull unto 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 doe ſubſerve the ſoule in its affections, as they did whilſt 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 doe ſtir up the ſame affections in his heart and bowels, which here they did, yet not (as then) with the leaſt perturbation in himſelfe, or inconvenience unto himſelfe: But as in this life he was troubled and grieved [without ſinne,] 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 whilſt he was here, becauſe of the frailty in which his body and ſpirits were framed:) His perfection deſtroyes not his affections, but onelyonly corrects and amends the imperfection of them. Paſsiones perfectivas to bee now in him, the beſt of Schoolemen doe acknowledge.
Thirdly, All naturall 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 doe 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 naturall to man, and have no adhaeſion of ſinne or ſhame unto them, but are wholly governed by reaſon, and laſtly are exempt from ſuch effects as may any way hurt either the ſoule or the body, there is no ground to thinke that ſuch affections may not wel ſtand with the ſtate of ſouls in bliſſe, ſayes 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 himſelfe again, (that were uncomely, nay, incompatible to him,) but ſuch as ſhould make him a man of ſuccours unto us, which is his office. To this end it is to bee remembred, that Chriſt in heaven is to be conſidered, not perſonally only as in himſelfe made happy in his Father; but withall in his relations and in his offices as an Head unto us, and in that relation hee now ſits there, as 1 Epheſ. 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. Wherefore becauſe his members unto whom he beares this relation, are ſtill under ſinne and miſerie, 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 owne perſonall happineſſe, then indeede there had beene 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 weakneſſe in him, as ſo conſidered; but rather part of his ſtrength (as the Apoſtle calls them) [foreign] 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 himſelfe; though theſe be cut off: yet in thoſe workings of affections and bowels, which he hath 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, then 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 conjugall love uſeth to be, though more paſſionate haply at firſt.) They are not leſſe now, but are onelyonly made more ſpirituall. And as Solomons heart was as large in bounty and royalty, as in knowledge; ſo Chriſts affections of Love are as large as his Knowledge or his Power: They are all of a like extent and meaſure. So far as Gods intention to ſhew mercy doth reach, (and who knowes the end of thoſe riches?) ſo farre doth Chriſts diſpoſition to beſtow it. Epheſ. 3. 19. The Love of Chriſt, God-man, paſſeth knowledge. It hath not loſt, or beene diminiſhed by his going to heaven. Though God in his nature be more mercifull then Chriſts humane nature; yet the act and exerciſe of Chriſts affections is as large as Gods purpoſes and decrees of mercy are. And all thoſe large affections and mercies are become humane mercies; the mercies of a Man unto men.
3. Privatively. If theſe affections of Chriſts heart be not ſuffering and afflicting affections; yet we may be way of Privation expreſſe this of them, that there is a leſſe fulneſſe 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 fulneſſe of Joy which Chriſt is ordained to have: The one Naturall, and ſo due unto his perſon as in himſelfe alone conſidered; The other Additionall, and ariſing from the compleated happineſſe and glory of his whole Church, (wherewith myſtically he is one.) So in Epheſ. 1. ult. although he by reaſon of his perſonall fulneſſe 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 fulneſſe; and therefore untill he hath filled them with all happineſſe, and delivered them from all miſerie, himſelfe 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, whilſt theylie under miſerie, in compariſon of what his heart ſhall have when they receive this fulneſſe. Wee may warrantably ſay Chriſt ſhall bee more gladde then, (and is now) as his children are growne up from under their infirmities, and as they doe 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, Heb. 12. yet becauſe they have bodies unto which they have a relation, and unto which they are ordained to bee 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 fulneſſe to them. Thus in ſome analogie it ſtands between Chriſt Perſonall, and Chriſt Myſticall conſidered. Although Chriſt in his owne Perſon be compleat in happineſſe; yet in relation to his members he is imperfect, and ſo accordingly hath affections ſuited unto this his relation: which is no derogation from him at all. The Scripture therefore attributes ſome affections to him which have an imperfection joyned 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 Heb. 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 kingdome. Now as that will adde to the fulneſſe of his greatneſſe; ſo the compleat 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 hath 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 Iſai. 63. 11. He ſhall ſee of the travaile of his ſoule and be ſatisfied, which argues deſires to be in him, lying under a want of ſomething in the end to bee obtained: OnelyOnly we muſt take in this withall, that Jeſus Chriſt indeede knowes and ſees the very time when this his fulneſſe through the exaltation of his members up to himſelfe ſhall bee compleated, and when he ſhall trample upon the necks of all his and their enemies; Hee ſees their day a comming, (as the Pſalmiſt hath it,) which alleviates and detracts ſomething from this imperfection, that hee ſhould thus expect or tarrie.
§. III.
This Scruple ſatisfied: How his heart can be feelingly touched wtth our Sinnes, (our greateſt infirmities) ſeeing he was tempted [without ſinne.]
THere remaines one great unſatisfaction to be removed, which cannot but of it ſelfe ariſe in every good heart. You told us, (may they ſay,) that by [infirmities] ſinnes 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 ſpeakes affordeth us but little, ſeeing Chriſt knowes not how experimentally to pitie us therein, for he knew no ſinne: Yea, the Apoſtle himſelfe doth here except it, Hee was tempted in all things, [yet without ſinne.] It may comfort us indeede, that Chriſt doth and will pittie us in all other infirmities, becauſe hee himſelfe was ſubject to the like; but hee never knew what it was to bee under ſinne, and vexed with a luſt, (as I am,) and how ſhall I releeve my ſelfe againſt that, by what the Apoſtle here ſpeakes of him? I ſhall endeavour to give ſome ſatisfaction and reliefe in this, by theſe following conſiderations.
Firſt, The Apoſtle puts in indeede, that hee was tempted [yet without ſinne,] and it was well for us that he was thus without ſinne, for he had not beene a fit Prieſt to have ſaved us elſe: ſo Heb. 7. 25. Such an High-Prieſt became us as was ſeparate from ſinners, innocent, &c. Yet for your reliefe withall, conſider, that hee came as neer in that point as might be, [he was tempted in all things] ſo ſayes the Text, though without ſinne on his part; yet tempted to all ſinne, ſo far as to bee afflicted in thoſe temptations, and to ſee the miſerie 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 neere as could be, without being tainted with originall ſin, as namely, by taking the very ſame matter to have his body made of that all ours are made of, &c. So in the point of actuall ſinne alſo he ſuffered himſelfe to bee tempted as far as might be, ſo as to keepe himſelfe pure. He ſuffered all experiments to be tryed upon him by Satan, even as a man who hath taken a ſtrong antidote, ſuffers concluſions to be tryed on him by a Mountibanke. And indeede becauſe hee was thus tempted by Satan unto ſinne, therefore it is on purpoſe added, [yet without ſinne,] And it is as if he had ſaid, ſinne never ſtained him, though hee was outwardly tempted to it. Hee 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 ſhew.)
Then Secondly, To fit him to pittie us in caſe of ſinne, he was vext with the filth and power of ſinne in others whom he converſed with, more then any of us with ſinne in our ſelves. His righteous ſoule was vexed with it, as Lots righteous ſoule is ſaid to have been with the impure converſation of the Sodomites. He endured the contradictions of ſinners againſt himſelfe, Heb. 12. 3. the reproaches of them that reproached thee, (that is, upon his God,) fell upon me, Rom. 15. 3. It was ſpoken by the Pſalmiſt of Chriſt, and ſo is quoted of him by the Apoſtle: that is, every ſinne went to his heart. So as in this, there is but this difference betwixt 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 onelyonly: yet ſo, as his vexation was the greater, by how much his ſoule was more righteous then ours which makes it up; yea, in that he ſuſtained the perſons of the elect, the ſinnes which he ſaw them commit, troubled him, as if they had beene his owne. The word here tranſlated Tempted, is read by ſome [foreign] that is, vexed.
Yea, and Thirdly, to helpe this alſo, it may be ſaid of Chriſt whilſt he was here below, that in the ſame ſenſe or manner wherein hee bore our ſickneſſes, Mat. 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 hee came to an elect child of his that was ſick, whom he healed; his manner was, firſt by a ſympathie & pittie to afflict himſelfe with their ſickneſſe, as if it had beene his owne: Thus at his raiſing of Lazarus, it is ſaid that he groaned in ſpirit, &c. and ſo by the merit of taking the diſeaſe upon himſelfe, through a fellow-feeling of it, he tooke it off from them, being for them afflicted, as if he himſelfe had beene ſick. And this ſeemes to be the beſt interpretation that I have met with, of that difficult place in Mat. 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, Himſelfe tooke our infirmities, [and bare our ſickneſſes.] Now in the like way or manner unto this, of bearing our ſickneſſes, hee might beare our ſinnes too, for hee being one with us, and to anſwer for all our ſinnes, therefore when he ſaw any of his owne to ſinne, hee was affected with it, as if it had beene his own. And thus is that about the power of ſin made up and ſatisfied.
And fourthly, as for the guilt of ſinne, and the temptations from it, he knowes more of that then any one of us. He taſted the bitterneſſe of that, in the imputation of it, more deeply then wee 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 knowes full well the heart of one in his owne ſenſe forſaken by God, ſeeing himſelfe felt it, when he cryed out, My God, my God, why haſt thou forſaken me?
Vſes of all.
1. Uſe. 1 THus that which hath beene ſaid may afford us the ſtrongeſt conſolations and encouragements againſt our ſinnes of any other conſideration whatſoever, and may give us the greateſt aſſurance of their being removed off from us, that may be: for,
Firſt, Chriſt himſelfe ſuffers (as it were) at leaſt is affected under them, as his enemies, which therefore he will be ſure to remove, for his owne quiet ſake. His heart would not be quiet, but that he knowes they ſhall be removed. As God ſayes in the Prophet, ſo may Chriſt ſay much more, My Bowels are troubled for him, I remember him ſtill. Jeremiah 31. 20.
Secondly, there is comfort concerning ſuch infirmities, in that your very ſinnes move him to pittie more then to anger. This text is plaine for it, for he ſuffers with us under our infirmities, and by infirmities are meant ſinnes, as well as other miſeries, (as was proved) whilſt therefore you looke on them as infirmities, (as God here lookes upon them, and ſpeakes of them in his owne) and as your diſeaſe, and complaine to Chriſt of them, and doe cry out, O miſerable man that I am, who ſhall deliver me? ſo long feare not. Chriſt he takes part with you, and is ſo farre from being provoked againſt you, as all his anger is turned upon your ſinne to ruine it; yea his pity is increaſed the more towards you, even as the heart of a father is to a child that hath ſome loathſome diſeaſe, or as one is to a member of his body that hath the leproſie, hee hates not the member, for it is his fleſh, but the diſeaſe, and that provokes him to pittie the part affected the more. What ſhall not make for us, when our ſinnes that are both againſt Chriſt and us, ſhall be turned as motives to him, to pitie us the more? The object of pitty is one in miſerie whom we love; and the greater the miſery is, the more is the pity, when the party is beloved: Now of all miſeries, ſinne is the greateſt; and whilſt your ſelves look at it as ſuch, Chriſt will looke upon it as ſuch only alſo in you: And he loving your perſons, and hating only the ſinne; his hatred ſhall all fall, and that only upon the ſinne to free you of it by its ruine and deſtruction, but his bowels ſhall be the more drawne out to you; and this as much when you lie under ſin, as under any other affliction. Therefore feare not, What ſhall ſeparate us from Chriſts love?
What ever tryall, Uſe 2 or temptation, or miſerie we are under, we may comfort ourſelves with this, that Chriſt was once under the ſame, or ſome one like unto it, which may comfort us in theſe three differing reſpects that follow, by conſidering
Firſt, that we are thereby but conformed to his example, for he was tempted in all, and this may bee no ſmall comfort to us.
Secondly, we may look to that particular inſtance of Chriſts being under the like, as a meriting cauſe to procure and purchaſe ſuccour for us under the ſame now; and ſo in that reſpect may yet further comfort our ſelves. And
Thirdly, his having once borne the like, may relieve us in this, that therefore he experimentally knowes the miſery and diſtreſſe of ſuch a condition, and ſo is yet further moved & quickned thereby to help us.
As the Doctrine delivered is a comfort, Uſe 3 ſo the greateſt motive againſt ſinne; and perſwaſive unto obedience, to conſider, that Chriſts heart if it be not afflicted with, (and how far it may ſuffer with us we know not) yet for certaine hath leſſe joy in us, as we are more or leſſe ſinfull, or obedient. You know not by ſinning what blowes you give the heart of Chriſt: If no more but that his joy is the leſſe in you, it ſhould move you, as it uſeth to doe thoſe that are ingenuous. And take this as one incentive to obedience, that if he retaine the ſame heart and mind for mercy towards you which he had here on earth: Then to anſwer his love, endeavour you to have the ſame heart towards him onearth, which you hope to have in heaven; and as you daily pray, Thy will be done on earth as it is in heaven.
In all miſeries and diſtreſſes you may be ſure to know where to have a friend to help and pity you, Uſe 4 even in heaven, CHRIST; one whoſe nature, office, intereſt, relation, all, doe engage him to your ſuccour; you will finde men, even friends, to be oftentimes unto you unreaſonable, and their bowels in many caſes ſhut up towards you. Well, ſay to them all, If you will not pittie me, Chooſe, I know one that will, one in heaven, whoſe heart is touched with the feeling of all my infirmities, and I will goe and bemoane my ſelfe to him. Come boldly, (ſayes the Text) foreign, even with open mouth, to lay open your complaints, and you ſhall finde grace and mercy to helpe in time of need. Men love to ſee themſelves pityed by friends, though they cannot helpe them: Chriſt can and will doe both.
FINIS.
End of the text · Thomas Goodwin, Christ Set Forth (1642)