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dinary Influences) to the Man Christ Jesus, during that Space.
Wherefore I can by no means be understood to affirm, that the WORD ceas d, during that Space, in any Measure or Degree, to enjoy his own former effential Wisdom or Power; or that the Original Splendor and Bliss of the WORD were at all eclips'd or diminish'd by or during the aforesaid Quiescence. For doubtless the WORD retain'd, and ftill continued to display, all his glorious Attributes, and enjoy'd the Perfection and Happinėss of his own Nature, just as he did before his personal Union with the Man Christ Jesus. For the A&ions of the WORD did not depend upon that Union, nor was the Felicity of the WORD either increas'd or lessen’d thereby. I only assert, that during the aforesaid Space, the Human Naa ture of Christ did not receive and feel thofe extraordinary Influences, which its personal Union with the WORD must of Neceflity beltow on it, whenfoever the Wisdom and other Excellences of the WORD, should be fully, freely and perfe&ly communicated to, and shine through, the Man Chrift Jesus, by a reciprocal uninterrupted Intercourse of the Divine and Human Natures. This Quiescence of the WORD therefore, was not absolute, but reSpective. 'Twas not a Quiescence in the WORD himself
j but a Quiescence in relation to that Man, with whom he was personally united. Nor was it a Quiescence as to those ordinary Influences of the WORD, who is the Creator of all Things, which the Man Christ Jesus enjoy'd in Common with all other Men in general : but a Quiefcence as to those peculiar and extraordinary Influences on the Man Christ Jefus in particular, which no other Man ever did enjoy, and which he could not
derive from the WORD otherwise than by a perfonal Union with him.
Now that the WORD was thus quiescent during our Savior's Ministry, I shall evince by the following Considerations.
1. Whatever the WORD is (whether the Very God, or a Being inferior to the Very God) yet since we are affur’d, that the WORD was made flesh, and dwelt among us, John 1. 14. 'tis plain, that the WORD was Personally united to the Man Christ Jesus in his Infancy, even from his very Birth. Again we are affur'd, that Jesus increased in Wisdom, as truly and properly, and in the same Sense, as he increased in Stature, Luke 2. 52. Now none can believe, that the Man Christ Jesus was, as soon as ever he was born, endued with that Wisdom, which the WORD was undoubtedly possess'd of from the Beginning or that he ever did or could, notwithstanding he increas'd in Wisdom as well as in Stature, attain to greater Wisdom, than the WORD (who was the Architect of the Universe, and Maker of all created Beings) had in himself, before he became united to the Human Nature: 'Tis therefore demonftrably plain, that the Man Christ Jesus was for some while Personally united to the WORD, even tho' that Wisdom, which was in the WORD, before che Personal Union with Christ's Human Nature commenc'd, was not aç that Time communicated to him. And theres fore,
2. "Tis evident, that notwithstanding the perso nal Union, the WORD might be quiescent in the Man Christ Jesus at any time during his Ministry, For since I have already shewn, that the WORD. was quiescent during his Infancy, and the time of his Increase in Wisdom: it can't be question'd, buc
that, it being very possible in the Nature of the Thing, therefore there might be in Fact, if God pleas’d, such a Quiescence of the WORD in the Man Christ Jesus, at any other time during his Humiliation, and consequently at any time during his Ministry. Now,
3. It can't be demonstrated from the Scriptures, that the WORD was never in Fact quiescent during oựr Savior's Ministry. For I have fully shewn, that during his Ministry, our Lord never perform'a 'any one Miracle, but what might be performd by a mere Män conducted and affifted by the Spirit of God; and that all his Miracles are exprefly attşibuted to the Spirit of God. And therefore it can't be demonstrated, that the WORD did ever exert himself in all that Space.' So that the Scriptures do permit is to suppose, that the WORD might as well be quiescent at any time during his Ministry, as it undoubtedly was before it. Wherefore,
4. If we can't give any tolerable Account of our Savior's not knowing the Day of Judgment without fuppofing the Quiescence of the WORD and if all the Difficulty that can be pretended, does inftantly vanish upon the Admission of that single Supposition: 'tis certainly our Duty to embrace it heartily, and without any Hesitation to believe and maintain, that the WORD was quiescent in our Savior, when he declar'd, that lie knew not the Day of Judgment. But I need not insist upon this (tho' this alone were sufficient) For,
s. The History of our Savior, as recorded in the Holy Scriptures, affords'us positive Evidence (not. only upon my Principles, who believe the WORD to be Very God; but even upon your own, who believe him inferior to the Very God) that the
all. This is fom
WORD was sometimes (at least) quiescent in the
premise (what every body will grant) that if the WORD was not at all quiescent during our Savior's Ministry; then there must constantly have been, during that whole Period, such a full, free, and perfe& Intercourse, and reciprocal Communication between the WORD and the Man Chrift Jesus, that the effential Wisdom and Power of the WORD, must have been imparted to, and exer
cised by and through, the Man Christ Jesus. And consequently all the A&ions of Christ, during his Ministry, must have proceeded from, and ought to be imputed to, the God-Man, as being either the Principle, the Subje&, or the Objea of them
I , or enlarge upon it. Let us therefore fee, whether this be consistent with some Particulars, which were certainly don or said, by or to, our Savior in the Portion of Time before mention'd.
I begin with his Temptation, which immediatly follow'd his Baptism. We are told, that the Devil prompted him to turn Stones into Bread, for the Relief of his Hunger. Let us therefore consider this Proposal. Could the Devil (think you) make it to the Creator of all things, even to the Author of his own Being? Could he doubr of the WORD's Ability to turn Stones into Bread ? Could he'ima. gin, that he who first produced all Macter, and formed it into such a Variety of Shapes, was not able to alter the Texture of its Parts On the other hand, if the WORD was quiescent, the Devil's Project was very well contriv'd. For he might plausibly tempt the Blessed Jesus, whose
YAP, who made 136. The WORD quiescent in Christ Chap. IX. Ability to work Miracles at other times he did not question, to try, whether God would empower him to support himself under that particular Neceflity, by turning Stones into Bread.,
Afterwards the Devil placed our Savior upon a Pinnacle of the
Temple, and prompted him to cast himself down from thence, quoting to him that Text' of the Pfalmift, He baill give bis Angels charge concerping ibee, and in their bands they fial bold thee up, left at any time thou dati
. thy foot again aftane. But could the Devil say this to the WORD? Did the Devil conceit, that the Angels could prevent the WORD's falling into Mischief? Or did ke fanfy,
that the WORD could not, or would not, fecure the Man Christ Jesús (tho' at that very time he was hypoftatically united to him) without the Angels Aluffance? On the other hand, if the WORD was quietcent, the Devil's Procedure is perfectly natural and intelligible. , Co At length the Devil took our Lord up into an exceeding high Mountain, and shewd him all the
things down and worship me, Matt.
4. 9. But coula Satan
all in Heaven and Earth Ilay, could Sacant cempt the WORD with Tuch a Bait as this? And could he tempt him with such Triflės to worship the Work of his own Hands? Were the Devil capable of tempting at this, filly rate, I think, a Man of common Sense might bid Defance to all'his Tempracions. Whereas, if the WORD' was
guíėscent, every ching is plain. For then the Devil's Bait was a proper Allurement to the Man Christ Jesus, who