Rome ruin'd by VVhite Hall, or, The papall crown demolisht

SECT. 6. Of infinite Graces.

BEsides these finite, and created gifts, there are others, that are not finite, neither can be referred to the first sort; as the universall dominion over all Creatures, the power of remitting of sins, of judging the world, adoration, vivification, inffnite glory, &c. For,

1. These being particular to the Divine Nature, yet by vertue of this union are even communicated to the man Christ, Who is made Heire of all things, Heb. 1. 2. Judge of the world, Act. 17. 31. & 10. 42. And whose flesh giveth life, Joh. 6. 51.

2. These divine gifts are not formally, or essentially, in the hu∣man nature, nor as the first gifts, for this were to make the t••o natures equall, and to confound their properties.

3. It is more then a visible communicating, for such as is the communion, such is the union; as the one is reall, though not essen∣tiall, so is the other. As in Iron made red hot with fire, neither* 1.1 hath the Iron lost his former qualities, and yet it giveth light, heat, and burneth (not by any essentiall Phisicall quality infused into it, but by the reall union, and conjunction of the fire) and so the God-head shineth and worketh really in the human nature of Christ.

4. The Divine Nature of Christ worketh not now by it selfe alone, as before his Incarnation, Sed cum ea & par ••am; but with it, and by it, exercising and shewing it selfe, for the hu∣man nature of Christ quickneth and knoweth all things as om∣nipotent, not formally, and essentially by it selfe, in its owne be∣ing,

(as the God-head doth) but in having the Divine Nature inseparably united unto it, by vertue whereof it doth all those things; even as the hot Iron burneth, and heateth by the vertue of the fire which is in it.

5. As before was shewed, that the gifts and graces of the hu∣man nature of Christ did not appeare in their perfection all at once, so this communion of these Divine properties did not wholly shew it selfe in the dayes of Christs flesh; for though the God-head was united to his Humanity in the very first conception, yet it did somewhat restraine the opperation thereof, because of the worke of our redemption: the Divine nature did rest in Christ, that the Humane might dye.

6. In that Christ is said after his Ascension, to sit at his Fa∣thers right hand, it is neither in respect of his Divine nature, which was never absent from thence, nor yet as though his Hu∣man nature did not sit there before, seeing in the very concepti∣on, the Humane nature was united to the Divine; but because then the power and kingdome of Christ was made manifest to all the world, which before lay hid in him: the Divine nature work∣eth by the Humane, and the Humane by vertue thereof admi∣nistreth all things.

And yet albeit betwixt the Divine and Human nature of* 1.2 Christ there is a communion reall, and personall the Graces crea∣ted, and finite, are really communicated to Christs humanity; as his wisedome, knowledge, holinesse, &c. but the gifts which are infinite, and peculiar unto God, as to be omnipotent, omni-present, knowing all things, &c. are imputed only personally. As the man Christ, is omnipotent, omni-present, knowing all things, but not the Manhood of Christ; for our blessed Saviour saith, that the Son himselfe (that is in his humanity) knoweth not the day, and houre of his comming to Judgement, Mat. 13. 32. And this is further to be considered, that the Manhood communicateth not any property to the God-head of Christ really, for the Divine nature receiveth nothing, but giveth all; but only personally, ••in concreto, non in abstracto. As Mary is called the Mother of God-Christ, not of his God-head; and God suffered for us, but not the God-head: but the Diety of Christ communicateth to his Hu∣manity both really and personally.

Notes

• * 1.1

  Simile.
• * 1.2

  How these Graces were really and per∣sonally com∣municated un∣to Christs hu∣mane nature.