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does not discover it felf in a new born Child, but gradually exerts its Faculties, till at length it difplays irs whole Power; and even afterwards it is frequently fufpended by Sleep, notwithstanding 'tis always personally united to the Flesh from the very Birth: even lo we may conceive, that the WORD; tho personally united to the Man Chrift Jefus, forbore (so the Divine Wisdom thought good) to communicat his extraordinary Influences to him during the Space beforemention'd.

• But after the Exaltation of the Man Christ Jesus, ever fiace the Very God govern’d the whole World by and through him; that Plenitude of Excellency, which is essential to, and inseparable from, the WORD, Shines throʻthe Man; and the Godhead not only does dwell, but is also known and appears to dwell, in the Man ona tincós, the Man Chrift Jefus being, in Consequence of his perfonal Union with the WORD, much more striąly and properly the Temple of God, than we are able to comprehend. This Scheme, the Footsteps of which are fo manifest and so easily traced in the Holy Scriptures, by an attentive Reader of them, exactly answers to all the Appearances of our Savior's Conduct and Circumstances, during his Abode upon Earth, and since his Afcenfion into Heaven.

Tho’I can't forbear adding, that the depth of his Humiliation ended at his Death. For his Refurre&tion opened a way to the Possession of his prefent happy and glorious Condition. He declared, that he should raise himself from the Dead. For Jesus answered and said unto them, Destroy this temple, and in ihree days I will raise it up. Then said the. Jews, Forty and six years was this temple

. in building, and wilt thou rear it up in three days 2. But be spake of the. temple of his body, John 2, 19, 20, 216 And again,

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Therefore doth my Father love me because I lay down my life, that I might take it again. No man takerb-it from me, but I lay it down of my self out have power to lay it down, and I bave power to take it again. This command ment bave I received of my Fatber, John 10. 19, 18. I conceive therefore, that the Human Soul having been anointed with the Spirits in the most plentiful manner, had a Power of uniting it felf to its former Body, given it by the Very God, who poured che Spirit on him. Nor is this, apon any account, more wonderful, than his being enabled during his Life time to raise others from the Dead. . For his Soul, being the principal. part.of the Man Christ Jefus, mighe continue endued with this miraculous Power after its Separation from the Body, made by his Death upon the Cross, as well as during its Conjun&ion with it. I get ingen

He seems also to have been under the Conduct of the Spirit even till the time of his Afcenfion. For St. Luke says, The former treatise bave I made, o Theophilus, of all that Jesus began bosb to do and teach, until the day in which he was taken up, after that he thro

' the Holy Ghost bad given commandments unto the Apostles whon be bad chofen, Acts 1.1, 2. So that he gave Commandments to his Apoftles through the Holy Ghost, after his Resurrection; and accordingly we have no Proof, that the WORD exerted himself before Christ's Afcenfion. And therefore, tho'he said before his Ascension, All power is given unto me in heaven and in earth, Matt. 28. 18. yet he did not actually exercise that Plenitude of Power, with which he was rewarded for his Sufferings, till ho was actually ascended into Heaven, and placed at God's Right Hand; which Phrase manifeftly signie fies his being actually invested with the utmost

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Authority, and being made the great Governor of all created Beings.

From this Ascension therefore we must date his Exaltation ; the Space between his Resurrection and Ascension being, tho' not a State of Suffering, yet nothing more than an Introduction to immense Glory, and a gradual Discovery of that excellent Brightness, which would soon breák forth in its full Lustre. And accordingly in this intermediat Space, be spake of the things pertaining to the kingdom of God, Acts 1. 3. And beginning at Moses and all the Prophets, be expounded unto them in all the scriptures, the things concerning bimself, Luke 24. 27. Then opened be their underftanding, that they migbí understand the scriptures ; and said unto them, Thus it is written, and thus it beboved Cbrift to suffer, and to rise from the dead the third day: And that repentance and remission of fins should be preached in 'bis name, among all nations, beginning at Jerusalem, .V. 45, 46, 47. Then did he, I presume, revele to them his Divine Nature, and the Excellency of his Person; insomuch that when St. Thomas was affüred it was the blessed Jesus himself, he gave intire Credit to all that the Brethren had reported concerning him, and without any Hesitation cryed pút, My Lord and my God, John 20. 28. as he might justly do, when he knew that the WORD was in him, of which St. Jobn affirms (I do not as yet inquire in what Sense) that it was God, John 1. 1.

c H A P.

CH A P. X.

Of our Savior's not knowing the Day of Judgment.

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AVING thus prepared the Way, by the

Proof of the two foregoing Propositions, let us now examin the second of those Texts, which are supposed to teach, that the WORD or Divine Nature of our Lord Jesus Christ, is inferior to the Very God. Our Lord says, But of that day and that hour knoweth no man, no not the Angels which are in beaven, neither the Son, but the Father, Mark 13. 32. From hence it has been inferred, that since the Father, viz. the Very God, does know the Day of Judgment, and the Son does not know it; therefore our Lord Jesus Christ, who is the Son, and consequently the WORD or Divine Nature of our Lord Jesus Christ, is inferior to the Very God.

For the clearing of this Difficulty, I offer the following Particulars.

1. Mere Man can't by the Light of Reason know the Day of Judgment. And consequently the Man Christ Jesus, had he been neither united to the WORD, nor illuminated by the

Holy Spirit, muft necessarily have been ignorant of it.

2. Tho'an inspired Man may know the Day of Judgment, if God reveles it to him: yet plain Fact proves, 'that 'tis very poflible for an inspired Man to be ignorant of it. For no inspired Person ever yet knew it. Nay, tho'our Lord Jesus Christ, who is the Son of God, received the Holy Spirit without measure; yet he himself affures us, that he did not know it. That Expression therefore does by no means imply, that the Man Christ Jesus became

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Atrictly ftri&ly Omniscient by the Revelation of the Spirit: but only imports, that the Spirit was given to him in a moft plentiful manner; that is, in a manner so plentiful, that never did any other Mortal enjoy the like; tho' not so absolutly plentiful, but that God himself might have communicated something more to him, had it pleased him fo to do. For the Father, viz. the Very God, who knew it himself, was certainly able, had he judged it fitting, to'difcover the Day of Judgment to the Man Chrift Jesus.

3. Considering the Circumstances of the Man Chrift Jesus during his Ministry, there was certainly no Neceflity of his knowing the Day of Judgment, in order to any of those things which it behoved him to do or finith during chat Space. Nay, had there been any such Necessity, doubtless God would have teveled it to him by the Spirit. And consequently, the Man Christ Jesus could not poffibly have been ignorant of it, even tho' it might be fuppofed, that the WORD does not effentially and pecessarily know it.

4. Since the WORD, during our Savior's Miniftry, was either totally (which is by much the most probable) or at least partially quiescent, the Man Christ Jesus might not know the Day of Judgment, even tho the WORD himself did know it. Wherefore,

$. It does not follow, that the WORD did not know the Day of Judgment, because the Son, viz. the Man Christ Jefus, in whom the WORD was (sometimes at least) quiescent, did not know ịt. And therefore,

; WORD did not know the Day of Judgment'; 'tis

asce this Téxt does not teach; that the thać this Text does not teach, that the

WORD

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