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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

Personall excellencies cannot properly be called the object of it But the Formalis ratio the proper respect or consideration that maketh Christ the object of faith as justifying must necessarily be that in Christ which doth indeed justifie a sinner which is his obedience unto death For the act and object of every habit or facultie are alwayes suited and similar each to other and therefore Christ justifying must needs be the object of Faith justifying It is true that there is nothing in Christ with which some answerable act of faith in us doth not close and from the differing considerations under which faith looks at Christ have those severall acts of faith various denominations As faith that is carryed forth to Christ and his personall excellencies may be called uniting faith and faith that goes forth to Christ for strength of grace to subdue sinne may answerably to its object be called sanctifying faith and faith as it goes forth to Christ as dying c. for justification may be called justifying faith For faith in that act looks at what in Christ doth justifie a sinner and therefore Christ considered as dying rising c. doth in this respect become the most pleasing and gratefull object to a soule that is humbled for this makes Christ suitable to him as he is a sinner under which consideration he reflects upon himselfe when he is first humbled And therefore thus to represent Christ to Beleevers under the Law was the maine scope of all the Sacrifices and Types therein All things being purged with bloud and without bloud there being no remission Heb. 9. Thus did the Apostles also in their Sermons So Paul in his Epistle to the Corinthians seemed by the matter of his Sermon to have known nothing but Christ and him as crucified 1 Cor. 2. 2. as Christ above all so Christ as crucified above all in Christ as suiting their condition best whom he endeavoured to draw on to faith on him Thus in his Epistle to the Galatians he calls his preaching among them the preaching of faith Chap. 3. 2. And what was the maine scope of it but the picturing out as the word is of Christ crucified before their eyes ver 1. so he preached him and so they received him and so they began in the spirit ver 3. And thus also doe the seals of the Promises the Sacraments present Christ to a Beleevers eye as they hold forth Christ as was in the former direction observed so Christ as crucified their scope being to shew forth his death till be come 1 Cor. 11. 26. the Bread signifying Christs body broken in the sufferings of it and the cup signifying the sufferings of his soule and the pouring of it forth unto death And hence likewise as faith it selfe is called Faith on Christ as was before observed so it is called Faith on his bloud Rom. 3. 24 25. because Christ as shedding his bloud for the remission of sinnes is the object of it So the words there are Whom God hath ordained to be a propitiation through faith in his bloud to declare his righteousnesse for the remission of sins And look how God hath ordained and set forth Christ in the Promises under that picture of him doth faith at first close with him And one reason similar to the former may be grounded on the 24. ver of that 3. to the Rom. Being justified freely by his grace through the redemption that is in Christ And as I shewed before in the reason of the former direction that all Promises hold of his Person as being Heire of all the Promises so the speciall Tenure upon which forgivenesse of sins doth hold of him is by purchase and by the redemption that is in him So that as the promise of forgivenesse refers to his person so also to this redemption that is in him Thus both in Eph. 1. and Col. 1. In whom we have redemption through his bloud even the forgivenesse of sinnes His person gives us title to all the promises and his bloud shews the tenure they hold on a purchase and a full price 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adequate price 1 Tim. 2. 6. And as sin is the strength of the Law and of the threatnings thereof so Christs satisfaction is the strength of all the Promises in the Gospel In a word an humbled soule is to have recourse to that Christ who is now alive and glorified in heaven yet to him as once crucified and made sinne He is to goe to Christ now glorified as the Person from whom he is to receive forgivenesse c. but withall to him as crucified as through whom considered in that condition he then was in he is to receive all CHAP. II. What in Christs death faith seeking justification is especially to eye and look at NOw then a second Direction for faith towards Christ as dying Direction 2 is Faith is principally and mainly to look unto the end Faith is especially to look at Christs end and mind in dying meaning and intent of God and Christ in his sufferings and not simply at the Tragicall story of his death and sufferings It is the heart and mind and intent of Christ in suffering which faith chiefly eyeth and which draweth the heart on to rest on Christ crucified When a Beleever sees that Christs aime in suffering for poore sinners agrees and answers to the aime and desires of his heart and that that was the end of it that sinners might have forgivenesse Namely that sinners might have forgivenesse and that Christs heart was as full in it to procure it as the sinners heart can be to desire it this draws his heart in to Christ to rest upon him And without this Without this the meditation of the story of his Passion unprofitable the contemplation and meditation of the story of his sufferings and of the greatnesse of them will be altogether unprofitable And yet all or the chiefe use which the Papists and many carnall Protestants make of Christs sufferings is to meditate upon and set out to themselves the grievousnesse of them so to move their hearts to a relenting and compassion to him and indignation against the Jews for their crucifying of him with an admiring of his noble and heroicall love herein and if they can but get their hearts thus affected they judge and account this to be grace when as it is no more then what the like tragicall story of some great noble personage ful of heroicall vertues and ingenuity yet inhumanely and ungratefully used will work and useth ordinarily to work in ingenuous spirits who read or heare of it yea and this oft-times though it be but in the way of a fiction Which when it reacheth no higher is so far from being faith that it is but a carnall and fleshly devotion springing from fancie which is pleased with such a storie and the principles of ingenuity stirred towards one who is of a noble spirit and yet abused Such

it selfe for them and handle matters so as Justice shall be as forward to save them as any other Attribute So that if God be said to be righteous in forgiving us our sins if we doe but confesse them as Chap. 1. of this 1. Epist of Iohn ver 9. then much more when Iesus Christ the righteous shall intercede for the pardon of them as he adds in the second ver of the ensuing Chap. and this if he will be just The worst Case he will make a good one not with colouring it over as cunning Lawyers doe or extenuating things but with pleading that righteousnesse which being put into the opposite ballance shall cast it for thee be there never so many sinnes weighed against it Yea and he will be just in it too and carry all by meere righteousnesse and equity In the explication of this Branch This explicated my purpose is not to insist upon the demonstration of that all-sufficient fulnesse that is in Christs satisfaction such as may in justice procure our pardon and salvation because it will more fitly belong to another Discourse but I shall absolve this point in hand by two things which are proper to this head of Intercession First By two considerations by shewing how that there is even in respect to Gods Justice a powerfull voice of Intercerssion attributed unto Christs bloud and how prevalent that must needs be in the eares of the righteous God Secondly especially when Christ himselfe shall joyne with that cry and Intercession of his blood himselfe in Heaven appearing and interceding in the strength of it For the first 1. How an Intercession and appeale to Gods justice is attributed to Christs bloud the Apostle Heb. 12. 24. doth ascribe a voice an appeal an Intercession unto the bloud of Christ in Heaven The blood of sprinkling sayes he speakes better things then the blood of Abel He makes Christs very bloud an Advocate to speak for us though Christ himselfe were silent as he sayes in another case Abel though dead yet speaketh Heb. 11. 4. Many other things are said to cry to Scripture and I might shew how the cry of all other things doe meet in this but Bloud hath the loudest cry of all things else in the eares of the Lord of Hosts the Iudge of all the world as he is in the 23. ver of that 12. Chap. styled Neither hath any cry the eare of Gods justice more then that of bloud The voyce of thy brothers bloud sayes God to Cain cryes unto me from the ground Gen. 4. 10. Now in that speech of the Apostle forecited is the allusion made unto the bloud of Abel and the cry thereof And he illustrates the cry of Christs bloud for us by the cry of that bloud of Abel against Cain it speaks better things then the bloud of Abel And his scope therein is by an Antithesis or way of opposition to shew that Christs blood cals for greater good things to be bestowed on us for whom it was shed then Abels bloud did for evill things and vengeance against Cain by whom it was shed For look how loud the bloud of one innocent cryes for justice against another that murdered him so loud will the bloud of one righteous who by the appointment and permission of a supreame Judge hath been condemned for another cry for his release and non-condemnation for whom he dyed And the more righteous he was who laid downe his life for another the louder still is that cry for it is made in the strength of all that worth which was in him whose bloud was shed Now to set forth the power of this cry of Christs bloud with justice let us compare it with that cry of Abels bloud in these two things wherein it will be found infinitely to exceed it in force and loudnesse First This cry of his bloud illustrated by a twofold comparison with the cry of the bloud of Abel in all which it exceeds it even the bloud of the wickedest man on earth if innocently shed doth cry and hath a power with Justice against him who murdered him Had Abel murdered Cain Cains bloud would have cryed and called upon Gods Justice against Abel but Abels bloud there is an emphasis in that Abels who was a Saint and the first Martyr in Gods Kalender and so his bloud cryes according to the worth that was in him Now Precious in the sight of the Lord is the death of his Saints and the bloud of one of Them cryes louder then the bloud of all Man-kind besides Now from this I argue If the bloud of a Saint cryes so what must the bloud of the King of Saints as Christ is called Revel 15. then doe If the blood of one member of Christs body what will then the blood of the head far more worth then that whole body how doth it fill Heaven and Earth with out-cries untill the promised intent of its shedding be accomplisht And as the Antithesis carries it looke how the blood of Abel cryed for the ruine and condemnation of his brother Cain so does Christs blood on the contrary for our pardon and non-condemnation and so much the lowder by how much his blood was of more worth then Abels was This was the blood of God so Act. 20. Who therefore shall condemne But 2. Christs blood hath in its crie here a further advantage of Abels blood attributed to it For that cryed but from earth from the ground where it lay shed and that but for an answerable earthly punishment on Cain as he was a man upon the earth but Christs blood is carried up to Heaven for as the High-priest carried the blood of the Sacrifices into the Holy of holies so hath Christ virtually carried his blood into Heaven Heb. 9. 12. And this is intimated in this place also as by the coherence will appeare For all the other particulars of which this is one whereto he sayes the Saints are come they are all in Heaven You are come saies he ver 22 to the City of the living God the Heavenly Hierusalem and to an innumerable company of Angels to the Church of the first borne who are written in Heaven and to God the Iudge of all and to the spirits of just men made perfect All which things are in Heaven neither names he any other then such And then adds And to the blood of sprinkling which speakes c. as a thing both speaking in Heaven and besprinkled from Heaven yea wherewith Heaven is all besprinkled as the Mercie-seat in the Holy of holies was because sinners are to come thither This Blood therefore cries from Heaven it is next unto God who sits Judge there it cries in his very eares whereas the cry of blood from the ground is further off and so though the cry thereof may come up to Heaven yet the blood it selfe comes not up thither as Christs already is Abels blood cryed for vengeance to come down from heaven but

hast set my heart upon them and hast loved them thy selfe as thou hast loved me and thou hast ordained them to be one in us even as we are one and therefore I cannot live long asunder from them I have thy company but I must have theirs too I will that they be where I am ver 24. If I have any glory they must have part of it So it follows in the fore-named verse That they may behold the glory which thou hast given me he speakes all this as if he had beene then in Heaven and in possession of all that glory and therefore it is an expression of his heart in Heaven which you have very good ground to build upon §. 2. Demonstrations from passages and expressions after his Resurrection THese Demonstrations have beene taken from his carriage and Sermon before his death even at his first breaking of his mind unto his Disciples concerning his departure from them Let us now take a view of our Saviour in his behaviour after his Resurrection whence a further Indicium of his heart how it would stand towards sinners when he should be in Heaven may be taken and his love demonstrated For his Resurrection was the first step unto his Glory and indeede an entrance into it when hee laid downe his bodie he laid downe all earthly weaknesses and passions of flesh and blood It was sown as ours is in weaknesse but with raising of it up again he took on him the dispositions and qualifications of an immortal and glorious body It was raised in power And The dayes of his flesh or frail estate as the Author to the Hebrews by way of distinction speaks were past and over at his Resurrection and the garment of his body was new dyed and endowed with new qualities and thereby it was made of a stuffe fit to beare and sustain Heavens Glory and therefore what now his heart upon his first rising shall appeare to be towards us will be a certain demonstration what it will continue to be in heaven And to illustrate this the more consider that if ever there were a tryall taken whether his love to sinners would continue or no it was then at his Resurrection for all his Disciples especially Peter had carryed themselves the most unworthily towards him in that interim that could be and this then when he was performing the greatest act of love towards them namely dying for them that ever was shewne by any And by the way so God often orders it that when hee is in hand with the greatest mercies for us and bringing about our greatest good then we are most of all sinning against him which he doth to magnifie his love the more You know how they all forsook him and in the midst of his Agonie in the Garden in which he desired their company meerly for a reliefe unto his sadded spirit they slept and lay like so many blocks utterly senslesse of his dolours which had they had any friendly sympathie of they could never have done Could you not watch with me one houre Then you know how foulely Peter denyed him with oathes and curses and after that when he was laid in the grave they are giving up all their faith in him We trusted it should have been he say two of them that should have redeemed Israel They question whether he was the Messiah or no Luke 24. 21. Now when Christ came first out of the other world from the dead cloathed with that heart and body which he was to weare in heaven what message sends he first to them we would all think that as they would not know him in his sufferings so he would now be as strange to them in his Glory or at least his first words shall be to rate them for their faithlesnesse and false-hood but here is no such matter for Iohn 20. 17. his first word concerning them is Goe tell my Brethren c. You reade elsewhere how that it is made a great point of love and condescending in Christ so to entitle them Heb. 2. 11. He is not ashamed to call them Brethren surely his brethren had beene ashamed of him Now for him to call them so when he was first entering into his glory argues the more love in him towards them He caries it as Ioseph did in the height of his advancement when hee first brake his minde to his brethren I am Joseph your brother sayes he Gen. 45. 4. So Christ sayes here Tell them you have seene Iesus their Brother I own them as brethen still This was his first compellation but what was the message that he would first have delivered unto them that I sayes he ascend to my Father and your Father A more friendly speech by far and arguing infinite more love then that of Iosephs did though that was full of bowels for Ioseph after he had told them he was their brother adds whom you sold into Egypt he minds them of their unkindnesse but not so Christ not a word of that hee minds them not of what they had done against him Poore sinners who are full of the thoughts of their own sinnes know not how they shall be able at the latter day to looke Christ in the face when they shall first meet with him But they may relieve their spirits against their care and feare by Christs carriage now towards his Disciples who had so sinned against him Be not afraid your sins will he remember no more Yea further you may observe that he minds them not so much of what he had been doing for them He sayes not Tell them I have been dying for them or That they little think what I have suffered for them not a word of that neither but still his heart and his care is upon doing more he looks not backward to what is past but forgets his sufferings as a woman her travaile for joy that a man-child is borne Having now dispatcht that great work on earth for them he hastens to heaven as fast as he can to doe another And though he knew he had businesse yet to doe upon earth that would hold him forty dayes longer yet to shew that his heart was longing and eagerly desirous to be at work for them in heaven hee speakes in the present tense and tels them I ascend and he expresseth his joy to be not onely that he goes to his Father but also that he goes to their Father to be an advocate with him for them of which I spake afore And is indeed Jesus our Brother alive and doth he call us Brethren and doth he talk thus lovingly of us whose heart would not this over come But this was but a message sent his Disciples before he met them let us next observe his carriage and speech at first meeting together When he came first amongst them this was his salutation Peace be to you ver 19. which he reiterates ver 21. and it is all one with that former speech of his used in that his

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

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 onely 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 onely 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 onely 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely 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