A30241:1246
CXLV expository sermons upon the whole 17th chapter of the Gospel according to St.…
CXLV expository sermons upon the whole 17th chapter of the Gospel according to St. John, or, Christs prayer before his passion explicated, and both practically and polemically improved by Anthony Burgess ...
London: printed by Abraham Miller for Thomas Underhill, 1656
Title page typeset from the transcription.
Sermon 48: The Deity of Jesus Christ cleared and defended against the Socinians.
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.
12. If we consider Christ as God and man, yet even then by virtue of the hypostatical Union all that the Father hath, is his; The infinite Majesty of God, Christ nor only as God but as God-man hath, but how? not as if the properties of the divine nature were communicated to that, as the Lutherans hold, saying, the humane nature of Christ is infinite, omnipresent, that is absurd, for how can it be eternal when it's plain the humane nature had a being in a time, but only by virtue of the personal union, there is a communication of properties, not to the Natures but to the Person, Insomuch that the Apostle calls it the blood of God, Act. 25. How can that be but by virtue of that personal Union, the divine nature hath no blood, neither can it suffer, and thus Christ said, The Son of man which i• in heaven, Joh. 3. that could not be because of his humane nature but by the personal Union, so that although the Text doth principally intend Christs communion with the Father as God in the identity of his nature, yet this may in some sense be extended to Christ both God and man.
12. If we consider Christ as God and man, yet even then by vertue of the hypostatical Union all that the Father hath, is his; The infinite Majesty of God, Christ nor only as God but as God-man hath, but how? not as if the properties of the divine nature were communicated to that, as the Lutherans hold, saying, the humane nature of Christ is infinite, omnipresent, that is absurd, for how can it be eternal when it's plain the humane nature had a being in a time, but only by vertue of the personal union, there is a communication of properties, not to the Natures but to the Person, Insomuch that the Apostle cals it the blood of God, Act. 25. How can that be but by vertue of that personal Union, the divine nature hath no bloud, neither can it suffer, and thus Christ said, The Son of man which i• in heaven, Joh. 3. that could not be because of his humane nature but by the personal Union, so that although the Text doth principally intend Christs communion with the Father as God in the identity of his nature, yet this may in some sence be extended to Christ both God and man.