Christ Set Forth

Thirdly, All natural affections that have not in them Indecentiam status, something unbefitting that state and condition of glory wherein Christ now is, both School-men and other Divines do 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, Beatis nequaquam repugnare censendae sunt. Those affections which are natural to man, and have no adhesion 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 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 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 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, as 1 Ephes. 21. 22. (and the head is the seat of all the senses for the good of the body;) ⟨p. 129⟩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) [[Greek or Hebrew]] And although such affections might in one respect be thought an imperfection;

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, 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;)