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that, it being very poslible 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 'oạr Savior's Ministry For I have fully shewn, that during his Ministry, our Lord never perform’d,'any one Miracle, but what might be performd by a mere Män conducted and allifted by the Spirit of God; and that all his Miracles are exprefly attributed to the Spirit of God. And therefore it can't be demonftrated, 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: ’ris 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 nog the Day of Judgment. But

I need not insist upon this (tho' this alone were sufficient) For,

5. 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

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WORD was sometimes (at least) quiescent in the
Man Chrift Jesus, between his Baptism and his
Death, that is, during his Ministry
To set this matter in a true Light, I must

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 Object

of them all. This is fom

prove it, 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

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Ability Ability to work Miracles at other times he did not question, to try, whether God would empower him to support himself under that particular Neceffity, 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 Psalmist; He shall give bis Angels charge concerning thee, and in their bands they shall hold thee

up, left at any time thou dah tly foot against a stone. 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 he fanfy, that the WORD could

not, or would

not, fecure the Man Christ Jesús (thg' at 'that very time he was hypostatically, united to him) without the Angels Altiffance? On she other hand, if the WORD was quiefcent, the Devil's Procedure is perfe&tly natural and intelligible

Ae length the Devil took our Lord up into an exceeding high Mountain, and shewa' him all the Kingdoms of the World, and the Glory of them, Jaying, All speleihings will give thee, if thaiwile fall down and worship me, Matt.

4. 9. But could Satan tempt the WORD, who made all thote Kingdoms, and all the Glory of them, éven all created Beings in Heaven and Earth I saycould Sacant rempt the WORD with such a Bait as this? And could Work of him with such Triflės to worship the

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own Hands? Were the Devil capable of tempting at this, filly rate, I think, a Man of common Sense might bid Défiance to all'hisTemptations, Whereas, if the WORD was quiescent, every thing is plain. For then the Devil's Bait was a proper Allurement to the Mắn Christ Jesus, who

was

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was actually laboring under the greateft Straits and Afidioas.1 ano fi ilin 9.1.)

? Twill be pleaded perhaps: in' Excuse for the Devil, that he did not know the Union of the two * Natures, and that he was not aware of his having

a God-Man çö deal with. But how does this appear? Have we any Proof, that the Devil wa's thus ignorant?!?Tis plain; that the Devil pretendi edico know him. For the anclean Spirit cry'd out, I know thee who show arti the håly one of God, Mark 1. 2:46 and Devils alforcame out of many, crying aut, and Janing, Thokorn Chrif the Son of God, Luke 4.41.5

Twill be faid perhaps, that wel have only the Devil's Word for this Extent of his Knowledge

I add therefore, that Chrilt suffered not the Dervils to e sipeak, because shey knew' bim, Mark.134: and he re

bukingitbem, foffered them not to speak; for they knew ubat be was CĂrift Luke 4. 41. For I think the (b). Original will not fairly admit the Readings, which our Translators have put in the Margin of thofe Places gliás cif the Words did not imply, that the Devils really knew him ; but that our Savior wou'd not suffer them to say, that they did fo.se

But if the Devil did really know: him, it may still be urged; that 'he only knew hįm to be the Meffiah ; and might therefore notwithstanding be ignorant of the Union of the WORD with the Man Christ Jesus. Now the truth is, when I refied upon the Manner of the Devil's tempting Mankind, which is certainly don (in too many Inftances) by fuch: an Influence upon our Souls, as

bir lives (β). Και εκ ήφις, λογείν τα δαιμόνια, ότι άδεισαν αυτόν. Our Margin reads, To Say that they knew

bim. Kathrows at the auta piv, * Xeesoo wton me Our Margia reads, -To Say that they knew taim to bichrift. 1917

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must reeds imply a thorough Knowledge of them, and Acquaintance with them; I can't conceive, that Satan cou'd be ignorant of that full, free and perfect Intercourse, and reciprocal Communication, berween the WORD and our Savior's Soul, which those Persons muft necessarily grant, who deny the WORD's Quiescence. For surely that intimat Correspondence between the Divine and Human Natures, when exerted in an uninterrupted Series of. A&ions (which is now supposed) could not but discover that Union which was the Foundation of it, to a Being which understands; and can (as we find by woful Experience) operat on, human Minds. And therefore, unless you suppose the WORD to have been quiefcent during the Temptation, the Devil could not but know, not only that the Man Christ Jesus was united to the WORD, but also that he was so perfectly wrought on, and actuated by; that Divine Principle, that no Temptation could possibly affect him. And whether the Devil could be foolish enough to tempt our Savior, when he knew him to be lo impregnably fortify'd, I'm content that any Person of common Senfe fhould determin.

However, if it be insisted on; that the Devil did not know, that the WORD was united to the Man Christ Jesus; then it must be confess'd, that my Arguments from the Devil's Way of tempting our Lord, will not be conclufive in the Opinion of those who may be resolved to shelter themselves under the Devil's (supposed) Ignorance ; which as they themselves can't evince, so 'cwill be difficule for me demonftrably to disprove.

Let us therefore confider, how our Savior be. hav'd himself under

these Tryals

. When the Devil prompted him to turn Stones into Bread for the

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