A85428:594
Christ Set Forth
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 tenderness of Christs heart now in heaven, unto sinners on earth. / By Tho: Goodwin, B.D.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.
London: printed by W.E. and J.G. for Robert Dawlman, 1642
THE HEART OF Christ in Heaven, TO Sinners on Earth. › Part 3 › Section 2: §. II.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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 same flesh and blood, and animal spirits remain 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 ⟨p. 124⟩two alone were to be the object of his Touch and Feeling; yet Blood and Spirits are included in that flesh, for it is caro vitalis, living flesh, and therefore hath Blood and Spirits that flow and move in it,) then why not the same affections also? and those not stirring only and merely in the soul, but working in the body also, unto which that soul is joined, and so, remaining really humane affections? 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 this affection 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 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 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 Revel. 6. 16. (namely, against his enemies) as here, of his pity and compassion (towards his friends and members) why should this be attributed only to his Deity, (which is ⟨p. 125⟩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;