the 'incompossibile negativum' from the 'incompatibile privativum'. Of
the latter are all positive imperfections, as error, vice, and evil
passions; of the former simple limitation.

Thus if '(per impossible)' human nature could make itself sinless and
perfect, it would become or pass into God; and if God should abstract
from human nature all imperfection, it might without impropriety be
affirmed, even as Scripture doth affirm, that God assumed or took up
into himself the human nature.

Thus, to use a dim similitude and merely as a faint illustration, all
materiality abstracted from a circle, it would become space, and though
not infinite, yet one with infinite space. The mystery of omnipresence
greatly aids this conception; 'totus in omni parte': and in truth this
is the divine character of all the Christian mysteries, that they aid
each other, and many incomprehensibles render each of them, in a certain
qualified sense, less incomprehensible.


Ib. p. 208.

But first, it is impious to think of destroying Christ in any sort.
For though it be true, that in sacrificing of Christ on the altar of
the cross, the destroying and killing of him was implied, and this his
death was the life of the world, yet all that concurred to the killing
of him, as the Jews, the Roman soldiers, Pilate, and Judas sinned
damnably, and so had done, though they had shed his blood with an
intention and desire, that by it the world might be redeemed.

Is not this going too far? Would it not imply almost that Christ himself