The Tenderness of Christ, Book III: What Manner of Affection This Is

A more particular ilkqui’.itlor, whar.ianncr of afiection this ii: the seat thereof, whether in his spirit, or so ..I only, or the whole human nature. Some cautions addui!.

BUT concerningthis 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 un in him, besides and beyond a bare act of knowledge, or remembrance how once it was with himself, is evident by whc.t we fmd in the text. The .Apostle snys, not only that lie remembers how himself was tempted with the like infirmities that we are, (though that be necessarily supposed) but that he is struck and touched wilh th: Jesting of ear infirmities; to the producing’ of which, this act of remembrance doth but subserv”:. And he tells us Christ is able, and his heart is capable of thus being touched. And the original word is a deep word, signifying to suffer with us until we are relieved. And this affection thus stirred up, is it which moveth him so cordially to help u-,

Now concerning this affection, (as here thus expressed) how far k extends, and how deep it may reach, 1 think HO man, in this life, can fathom. If cor reg:$, the heart of a king, be inscrutable, (ag Solomon speaks) the heart of the King oj 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 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 Jlesh. Which is clear by what the Apostle speaks of him and of his affections then, Hebrews v. ?. Who in the days of his jlesh t when lie had offered up prayers and supplications, with strong cryings and tears, was heard w 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 Jlesh. T&y 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 Jlesh is usually taken; as when all jlesh is said to be grass, it is spoken of man’s nature, in respect of its being subject to a fading, wearing, and decay, by out ward casualties, or inward passions. So in this Epistle, chapter ii. 14, lor as much as the children, (we his brethren) did partake of flesh and Hood, (that is the frailties of man’s nature,) lie himself also took part of the same. And accordingly the Apostle in fciancelh in the following words of that 14th 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 the spirits; such as passionate sorrow, joined with strong cries and tears, (both which he mentioneth) and also fear, in those words,) he was heard In that which he J eared. Now these days of his Jlesh being over and past, for this was only (as says the Apostle) in the days oj his Jlesh. Hence, therefore all such concomitant passionate overflowings of sorrow, Jear, se. are ceased there with, and he is now 110 way capable of them, or subjected to them.

Yet, 2, Positively, why may it not be affirmed that for substance the same kind of affection of pity and compassion, that wrought in his whole man, both body and soul, when he was here, works still in him now he is in heaven? If this position be allayed with those due cautions and considerations, which presently I shall annex; for, if for substance the 8tL.mcJlcsh and blood, and animal spirits remain and have their use; (for tho jgh Christ, in Luke xxiv. 2i), mentioned only his having Jlesh and bones after his resurrection, unto Thomas and the other disciples, because these two alone were to be the objects of his touch and feeling; yet blood and spirits are included in that jlesh for it is caro vitalis, living Jlesh, 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 merely in the soul, but working in the body also, unto which that soul is joined, and so, remaining really human affectioiib.’

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 remain, (and if not this, we can conceive no other) I know not. Neither why his affections should be only restrained to his spirit or soul, and his corporeal 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 it had not been a true resurrection) so he hath still the very same true human 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 read of the wrath of the Lamb, (as Rev. vi. 16) namely, against his enemies, as here of his pity and compassion towards his friends and members, why should tais 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 wrathful in his soul only; 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 apprhensions of this) we are to ciu oft the weakness and frailty of such aifecfions as in the days of his flesh was in them, and kow exactly to difference those which Christ had here, and those which he hath in heaven therein lies the difficulty; and I can speak but little unto it.

Yet, first this we may lay down as an undoubted maxim, that so far, or in what sense his body itself is made spiritual, (as it is called, 1 Cor. xv. 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 frail 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, then those in a fleshly frail body are. They are not wholly spiritual in this sense, that the soul is the sole subject of them, and that it draws up all such workings into itself; so that that should be the difference between his affections now, and in the days of his Ilesh. Men are not to conceive, as if his body were turned into such a substance as the Sun is ef, for the soul, as through a case of glass, 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 »oul, that both itself and all the operations of all the

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powers in it, are immediately and entirely at the arbitrary imperlum and dominion of the soul; and 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 acteth 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 sinful. But further, the soul being now too strong for them, doth at its own arbitrement raise them, and as entirely and immediately stir them as it doth itself.

Hence, secondly, these affections of pity and sympathy, 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 perturb him in the least; nor become they a burthen and a load unto his spirit, so as to make him sorrowful or heavy, (as in this life here his pity unto Lazarus made him, and as his distresses at last, that made him sorrowful unto death.y 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, be cause 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 whatever. And so his body is not subject to any grief, nor his spirits to any waste, decay, or expence. They may, and do, subserve the soul in ita affections, as they did whilst he was here; but this merely by a local motion, moving to and fro in the vains and arteries, to affect the heart, and bowels, without the least diminution or impair to them selves, or detriment to him. And thus it comes to pass, that through 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 unto himself. But as in this life he was troubled and grieved, irtihoitt sht, or inordinacy; so now, when he is in heaven, he pities and compassionates without the least mixture or tang of disquietment 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 destroy* not his affections, but only corrects and amends the imperfection of them. Passiones pcrfectivas, to be now in him, the best of schoolmen do acknowledge. Thirdly. All natural affections that have not in them Indeccntiam status, something unbefitting that state and condition of glory wherein Christ now is, both schoolmen and other divines do acknowledge to be in him. llumamc affectioncs qucc naturalcs Mint, ncyue, cum probro vdpcccatoconjuncta sed omni c.vpartcrationi subduntur; denujuc ab Us conditiouibus liber autur qua vel aniriio, vel corpori alit/uo modo officiunt, Beat is nc(]uaqu(wi rcpugnarc censcnda sunt. “Those affcc- “tions which are natural to man, and have no” adhaesion of sin or shame unto them, but are “wholly governed by reason, and lastly are exempt” from such effects as may any way hurt either the

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“soul or the body, there is no ground to think that” such affections may not well stand with the state “of souls in bliss,” says Justinian upon this place. Now, if we consider it, Christ’s very state in glory, is such, as it becomes him to have such human affections of pity and compassion in his whole man, so far as to quicken and provoke him to oar help and succour; not such as to make him a man of sorrows in himself 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 be remembered, that Christ in heaven is to be considered, not personally only, as in himself made happy in his Father; but withal in his relations, and in his offices as an Head unto us, and in that relation he now sits there, Ephcs. i. 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 bears 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 indeed there had been no use of such affections to remain in him; but his relation to us being one part and ingredient of his glory, therefore 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. And although such affections might in one respect be thought an imperfection; yet, in

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another respect, (namely, hi* 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 fourthly, let me add this for our comfort, that although such affections as are any way a burthen to his spirits, or noxious to his body, be not now compatible to him; and though that passionate frailty and infirmity which did help him heic to pity and relieve men in misery, out of a suffering hurtful to himself; though these be cut oil’, 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 capaci ousness, vastness, and also quickness in his affections now in heaven, so to make up a compensation; and so no less effectually to stir and quicken him to relieve us, then those former affections did. For it is certain, that as his knowledge was enlarged upon his entering into glory, so his human affections of love and pity arc enlarged in solidity, strength, and reality, as true conjugal love useth to be, though more passionate haply at first. They are no less now, but .only made moie spiritual. And as Solomon’s heart was as large in bounty and royalty, as in know ledge, so Christ’s affections of love are as large a-. his knowledge or his power: they are all of u like, extent and measure. So tar as GocJ’iS intention to shew mercy doth reach, (and who knows the end of jLhose riches?) so far doth Christ’s Disposition to bestow it; Eph. iii. 19, The love of Christ, God-man, passcth knoivlcdge. It hath not lost, or been diminished by his going to heaven. Though God, in his nature, be more merciful than Christ’s human 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 be come human mercies; the mercies of a Man unto men.

C. Privatively. If these affections of Christ’s heart be not suffering and afflicting affections; yet we may by way of privation, express this of them, that there is a less fulness of joy and comfort in Christ’s heart, whilst he sees us in misery and under infirmities, comparatively to what will be when we are presented to him free of them all.

To clear this, I must recall (and I shall but recall) that distinction I made, in the fourth demonstration, Book 2. Chap. 2, of a double capacity of glory, or a double fulness of joy which Christ is ordained to have. The one natural, and so due unto his person as in himself alone considered; the other additional, and arising from the completed happiness and glory of his whole Church, wherewith mystically he is one. So in Eph. i. ult. although he, by reason of his personal fulness, is there said to Jill all in all; yet as he is an Ilcad, in relation to his Church as his body, (as in the verses before he is spoken of). Thus, the perfection of this his body’s beautitude, is reciprocally called hlsjiiimss; and therefore until he hath filled them with all happir.e&s, and delhercd them dcm all misery, himself remains under some kind of imperfection; and, answerably, his affections also, (which are suited to this his relation) have some want or imperfection in them, whilst they lie under misery, in comparison of what his heart shall have when they re ceive this fulness. We may warrentably say, Christ shall be more glad then, (and is now) as his children are grown up from under their infirmities, and as they do become more obedient and comfortable in their spirits, so John xv. 10, 11. I shall add some illustration to this by this similitude, which, though it holds not in all things, yet it will hold forth some shadow of it. The spirits of just wen departed, are said to be made perjcct, Heb. xii. yet because they have bodies unto which they have a relation, and unto which they are ordained to be united, they in this respect may be said to be imperfect, till these bodies be reunited and glorified with them, which will add a further fulness to them. Thus, in some analogy, it stands between Christ personal and Christ mystically considered. Although Christ in his own person be complete in happiness, 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 joined with them, and those lo be in him until the day of judgment. Thus Expectation and Desire (which are but imperfect affections hi comparison to that joy which is in the full fruition of what was expected or desired) lire attributed unto him, as he is man, until the day of Judgment. Thus, Heb. x. 12, 13, lie is said to Bit in heaven, expecting till his enemies be made his footstool. The destruction of which enemies will add to the manifestative glory of his kingdom. Now as that will add to the fulness of his greatness; «o the complete salvation of his members will add to the compleatncss of his glory. And as the expectation of the ruin of his enemies may be 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 accordingly, the scripture calls the accomplishment of these his desires, a satisfaction. So Isa. lxiii. 11, lie shall see o,” the travail of his soul, and shall 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 withal, that Jesus Christ, in deed, knows and sees the very time when this his fulness, through the exaltation of his members up 1o himself, shall be completed, and when he shall trample upon the necks of all his and their enemies; — He sees their day a cmnwg, (as the Psalmist hat lp it), which alleviates and detracts something from this imperfection, that he should thus expect or tany.