of him Christ and Lord, Act. 2. 35, 36. and 5. 31.Si sessionem Christi non pro jure tantum regende ecclesiae, sed pro ipso regnandi actu accipiamus, cooperatio illa, de qua agitur, pars ipsius sessionis rectè vocabitur. Mart. de person. Christ. p. 1187.
Psal. 110.1.
Joh. 5.27. It is not then the might of divine soveraignty over the creatures which is given unto him, for this doth so follow the nature of God, that it is necessary with every person that hath this nature. This the Son could not relinquish, this he cannot be taken unto, as which doth necessarily agree to him, as God blessed for evermore. What is it then? A right of executing immediately and in a manner appropriate to this person, the soveraigne dominion of God, over every creature. This soveraignty is given to the person of the Sonne both as God and man now ascended: as God, for it is a power which none that is a pure creature can take or execute: As man, because it is given him now ascended into heaven with his humane nature, and is to be executed by him as man; for his man-hood doth concurre as an instrument working with his God-head in the administration of it.
The meaning Neque per ejusdem essentiae communicationem, neque per physicam aliquam transfusionem seu transitionem seu subjecto in subjectum, sed per solam ejusdem personae κοινώνιαν.then of this phrase is not to be admitted to equality to the divine nature, for this Christ ever had as God, and could not but have: neither to be admitted into the divine blessednesse setledly to injoy it: for Christ as God ever had and could not but have that essentiall beatitude. Neither doth it import thus much, That the humane nature of Christ is elevated to this honour, that it may freely use the divine Attributes, omniscience, omnipresence, omnipotency, so as to become by them omniscient, omnipresent, omnipotent no lesse properly then the divine, though after a manner farre otherwise; the divine nature being thus by naturall necessity: the humane being thus by union with the divine, by gracious communication of these unto it, with liberty to use them for the perfecting of it selfe.Non essendo, sed habendo, non οὐσία sed ἐξουσία, non per naturam, sed per gratiam, non inseipsa, sed persona τοῦ λογου, &c So that according to this opinion, the humane nature of Christ is made omnipresent with the omnipresency of the divine nature, not as a thing subjectively inhering in it, but so really communicated with it, that it is made truly omnipresent by it, though the divine Attribute never goe forth of the nature of God, in which as the proper subject they grant it immoveably inherent. The ground of this errour is,Ursin. tom. 2. de lib Concord. cap. 8. p. 598. Inseparabilis unio non inducit coextensionem duarum in Christo naturarum: quippe quarum una finita est, altera infinita. Totus Christum sed non totum Christi est ubique. that they suppose upon the union of the two natures in Christ a reall communication of divine Properties to follow, as that the humane nature is made truly omnipotent or omniscient, not by any confusion of Pro-perties,
