Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	head_n	member_n	mystical_a	10,566	5	10.6497	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

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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely 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

right hand All things committed to him ver 20. that he hath put all things under his feete ver 22. A phrase importing the highest soveraignty and power not used of any Creatures Angels or Men none of them have other things under their feet i. e. in so low a subjection as to be their vassals especially not all things and therefore by that very phrase the putting all things under his feete the Apostle argues in that second to the Heb. that that man of whom David in the 8. Psalm there cited by him had spoken was no other but Christ not Adam nor the Angells for to neither of these hath God subjected all things ver 5. but to Christ onely ver 8. who sits in the highest Throne of Majesty And to make his seate the easier hath a world of enemies made his foote-stoole even all his enemies so Psal 110. which is the highest triumph in the world Now to what end hath God committed this power to him Which power God hath committed to him to save his Elect. but that himselfe may be his owne Executor and Administrator and performe all the Legacies which he made to those whom hee died for as the expression is Heb. 9. 15 16 and 17. verses that none of his heires might be wronged Fairer dealing then this could there ever be nor greater security given to us This to have beene Gods very end of investing Christ with this soveraigne power is declared by Christ himselfe Iohn 17. 2. Thou hast given him power over all flesh that he should give eternall life to as many as thou hast given him And accordingly at his Ascension to comfort his Disciples in the fruit of their Ministery Mat 21. 18. he saies All power is given to mee in Heaven and in Earth What holy confidence may this breede in us He is at Gods right hand and we are in his hands Iohn 10. 28. and all his Enemies are under his feete who then can pul us out Revel 1. 18. saies Christ I have the Keyes of Hell and Death The Key is still in the Scripture phrase the Ensigne of Power and authority Now Christ hath both the Keyes of Death What security this affords the postern gate out of this world and of Hell even of the broad gates of that eternall prison So as none of his can be fetched out of this world by Death but Christ he must first open the doore much lesse can any go to Hell without his warrant Yea Matth. 16. 19. He hath the Keyes of the Kingdome of Heaven also to open to whom he will By his Resurrection we may see and rest assured that he hath the Keyes of Death and Hell for he unlockt the doors and came out from thence and by his Ascension and sitting at Gods right hand that he hath the Keyes of heaven whose doore he hath unlockt and now set open What need we then feare Hell when Christ our Redeemer hath the keyes of it Secondly 2. Prerogative All judgement and authority committed to him to sit at Gods right hand imports all judgement to be committed to him for sitting was a posture of Iudges a phrase used to note out their authority So Prov. 20. 8. A King that sitteth on the throne of judgement scattereth the wicked with his eyes and so doth Christ his and our enemies See what Christ sayes Iohn 5. 21 22. The Sonne of man raiseth up whom he will for the Father judgeth no man but hath committed all judgement to the Sonne Now if he who loved us so and dyed for us be the Iudge himselfe then Who shall condemne Christ sits on Gods right hand This is the very inference that after followeth ver 24. of that 5. Chap. of Iohn He that beleeves shall not come into condemnation Christ utters it upon his having said he had all judgement committed to him in the fore-going ver 22. on purpose that he might from that consideration ascertaine Beleevers of their non-condemnation For what need we feare any Under-officers §. 2. when we have the Judge thus for us 2. Particular Both which being his as he is an Head to his Elect. But then in the last place add that second particular mentioned to all these that Christ sits there as an Head as a Common person for us First as an Head so Eph. 1. when the Apostle had so hyperbolically set forth his power of being advanced unto Gods right hand ver 21. farre above all Principalities and powers and above every name that is named not only in this world but that which is to come and how God hath put all things under his feet he adds and hath given him to be head over all things to the Church Observe now he is said to sit there over all things not in his own pure personall right simply as it is his inheritance as he is the Son of God as Heb. 1. ver 3 4 5. it is affirmed of him but he sits thus over all as a Head to the Church That same over all things comes in there betweene his being a Head and to the Chuch on purpose to shew that he is set over all in relation to his Church So that we see that our relation is involved and our right included in this exaltation of his and so put into his commission for this prerogative is there said to be given him He sits not simply as a Son but as an Head and he sits not as an Head without a Body and therefore must have his Members up to him Wherefore in the next ver Therefore hee must have all his members up to him it is added Which is his body yea his fulnesse so as Christ is not compleat without all his Members and would leave heaven if any one were wanting It were a lame maimed body if it wanted but a toe Christ is our Element and he being ascended we are sparks that fly upwards to him He took our Flesh and carryed it unto heaven and left us his Spirit on earth and both as pawnes and earnests that we should follow Nay farther yet Especially seeing he sits as representing them and they sit together with him he is not onely said to sit as our Head but we are also said to sit together with him That is made the up-shot of all in the next Chapter Ephes 2. 6. So that as we arose with him he being considered as a Common person and ascended with him as was said So yet farther we sit together with him in the highest heavens as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in supercoelestibus in his exalted estate above the heavens as is the meaning of that phrase not that Christs being at Gods right hand if taken for that sublimity of power is communicable to us How to sit at Gods right hand is Christs prerogative alone that is Christs prerogative onely So Heb. 1. 5. To which of all the Angels did he ever say Sit thou at my right hand

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

our soules and the comforting of our hearts unto Christ these are the purchase of Christs blood and whilst he is exercised in promoving these he doth good to his own child and Spouse c. which is in effect a doing good unto himselfe Yea to doe these bringeth in to himselfe more comfort and glory then it procures to them And therefore the Apostle in the beginning of the following Chapter namely Heb. 3. sayes that Christ is engaged to faithfulnesse in the execution of his office not as a meere servant onely who is betrusted by his Master but as an owner who hath an interest of possession in the things committed to his care and a revenue from these So ver 5. Moses verily sayes he was faithfull as a servant in Gods house but Christ as a Son over his owne house that is as an Heire of all Whose house or family are We sayes the Apostle ver 6. If a Physitian for his fee will be faithfull although he be a stranger much more will he be so if he be Father to the Patient so as his own life and comfort are bound up in that of the childs or when much of his estate and commings in are from the life of the party unto whom he ministers physick In such a case they shall be sure to want for no care and cost and to lack no Cordials that will comfort them no means that will cure them and keep them healthfull and no fit diet that may nourish and strengthen them As the care of that Prince of the Eunuchs in the first of Daniel was to have those children committed to his charge to eat and drink of the best because that on their looks and good liking his place depended Now so God hath ordered it even for an everlasting obligation of Christs heart unto us that his giving grace mercy and comfort to us is one great part of his glory and of the revenue of his happinesse in heaven and of his inheritance there First to explaine how this may be consider That the Humane nature of Christ in heaven hath a double capacity of glory happinesse and delight One in that neere fellowship and communion with his Father and the other Persons through his personall union with the Godhead Which joy of his in this fellowship Christ himselfe speaks of Psal 16. ver ult as to be enjoyed by him In thy presence is fulnesse of joy and at thy right hand are pleasures for evermore And this is a constant and setled fulnesse of pleasure such as admits not any addition or diminution but is alwayes one and the same and absolute and entire in it selfe and of it selfe alone sufficient for the Sonne of God and Heyre of all things to live upon though he should have had no other commings in of joy and delight from any creature And this is his naturall inheritance But God hath bestowed upon him another capacity of glory and a revenue of pleasure to come in another way and answerably another fulnesse namely from his Church and Spouse which is his Body Thus Ephes 1. when the Apostle had spoke the highest things of Christs personall advancement in heaven that could be uttered as of his sitting downe at Gods right hand far above all principalities and powers c. ver 20 21. yet ver 22. he addes this unto all And gave him to be an Head to the Church which is his Body the fulnesse of him who filleth all in all So that although he of himselfe personally be so full the fulnesse of the God-head dwelling in him that he overflowes to the filling all things yet he is pleased to account and it is so in the reality his Church and the salvation of it to be another fulnesse unto him super-added unto the former As Sonne of God he is compleat and that of himselfe but as an Head he yet hath another additionall fulnesse of joy from the good and happinesse of his members And as all pleasure is the companion and the result of action so this ariseth unto him from his exercising acts of grace and from his continuall doing good unto and for those his members or as the Apostle expresseth it from his filling them with all mercy grace comfort and felicity Himselfe becomming yet more full by filling them and this is his inheritance also as that other was So as a double inheritance Christ hath to live upon One personall and due unto him as he is the Son of God the first moment of his Incarnation ere he had wrought any one piece of work towards our salvation Another acquired purchased and merited by his having performed that great service and obedience And certainly besides the glory of his person there is the glory of his office of Mediatorship and of Headship to his Church And though he is never so full of himselfe yet he despiseth not this part of his revenue that comes in from below Thus much for explication Now secondly for the confirmation and making up the demonstration in hand This superadded glory and happinesse of Christ is enlarged and encreased still as his members come to have the purchase of his death more and more laid forth upon them So as when their sins are pardoned their hearts more sanctified and their spirits comforted then comes Hee to see the fruit of his labour and is comforted thereby for he is the more glorified by it yea he is much more pleased and rejoyced in this then themselves can be And this must needs keep up in his heart his care and love unto his children here below to water and refresh them every moment as Isaiah speaks Chap. 37. 3. For in thus putting forth acts of grace and favour and in doing good unto them he doth but good unto himselfe which is the surest engagement in the world And therefore the Apostle exhorts men to love their wives upon this ground that in so doing they love themselves Ephes 5. 28. So ought men to love their wives as their own bodies He that loveth his wife loveth himselfe so strict and neere is that relation Now the same doth hold true of Christ in his loving his Church And therefore in the same place the love of Christ unto his Church is held forth as the patterne and exemplar of ours so ver 25. Even as Christ also loved the Church And so it may well be argued thence by comparing the one speech with the other that Christ in loving his Church doth but love himselfe and then the more love and grace he shews unto the Members of that his Body the more he shews love unto himselfe And accordingly it is further added there ver 27. that he daily washeth and cleanseth his Church that is both from the guilt and power of sinne that he might present it to himselfe a glorious Church not having spot or wrinkle c. Observe it is to himselfe So that all that he doth for his members is for himselfe as truly yea

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