Meditations on the holy sacrament of the Lords last Supper Written many years sinceMeditations on the holy sacrament of the Lords last Supper Written many yeares since

for first, though Christs humane nature was in regard of its Production extraordinary, and in regard of the sacred union which it had with the Divinity admirable, and in regard of communication of glory from the Godhead, and of the unction of the Holy Ghost far above all other names that are named in heaven or earth, yet in its nature did it ever retain the essential and primitive properties of a created substance, which is to be in all manner of perfections finite, and so by consequence in place too, for glory destroys not nature, but exalts it, nor exalts it to any farther degrees of Perfection than are compatible to the finiteness of a Creature, who is like unto us in regard of all natural and essential properties▪ but these men give unto Christs Body far more than his own divine nature doth, for he glorifies it only to be the Head, that is, the most excellent and first-borne of every Creature, but they glorify it so far as to make it share in the essential properties of the divine nature; ⟨p. 91⟩for as that substance unto whom the intrinsical, unseparated, and essential properties of a man belong, is a man necessarily (man being nothing else but a substance so qualified) so that being unto which the divine attributes do belong in that degree of infiniteness as they do to the divine Person it self must needs be God; and immensity we know is a proper attribute of the Divinity, implying infiniteness, which is Gods own Prerogative; neither can the distinction of ubiquity communicated, and original or essential salve the consequence: for God is by himself so differenced from all the Creatures, as that it is not possible any attribute of his should be participated by any Creature in that manner of infiniteness as it is in him; nay it implies an inevitable contradiction that in a finite nature there should be room enough for an infinite attribute. We confess that in as much as the humane nature in Christ is inseparably taken into the subsistence of the omnipresent Son of God; It is therefore a truth to say, That the Son of God, though filling all places, is not yet in any of them separated or asunder from the humane nature, may by the virtue of the communication of the properties; it is true likewise to say that the Man Christ is in all Places, though not in or according to his humane nature.

for first, though Christs humane nature was in regard of its Production extraordinary, and in regard of the sacred union which it had with the Divinity admirable, and in regard of communication of glory from the Godhead, and of the unction of the Holy Ghost farre above all other names that are named in heaven or earth, yet in its nature did it ever retaine the essentiall and primiive properties of a created substance, which is to bee in all manner of perfections finite, and so by consequence in place too, for glory destroies not nature, but exalts it, nor exalts it to any farther degrees of Perfection than are compatible to the finitenesse of a Creature, who is like unto us in regard of all naturall and essentiall properties but these men give unto Christs Body farre more than his owne divine nature doth, for hee glorifies it onely to bee the Head, that is, the most excellent and first-borne of every Creature, but they glorifie it so farre as to make it share in the essentiall properties of the divine nature;