Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	artery_n	heart_n	vein_n	9,504	5	10.0908	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85428	Christ set forth in his [brace] death, resurrection, ascension, sitting at Gods right hand, intercession, [brace] as the [brace] cause of justification. Object of justifying faith. Upon Rom. 8. ver. 34. Together with a treatise discovering the affectionate tendernesse of Christs heart now in heaven, unto sinners on earth. / By Tho: Goodwin, B.D.	Goodwin, Thomas, 1600-1680.	1642 (1642)	Wing G1232; Thomason E58_2; Thomason E58_3; ESTC R8966	205,646	392

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 onely 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 onely to his Deity which is not capable of wrath or to his soule and spirit onely 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 onely 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 onely 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 onely 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 onely 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