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that, it being very poffible in the Nature of the Thing, therefore there might be in Fact, if God pleas'd, fuch a Quiefcence of the WORD in the Man Chrift Jefus, at any other time during his Humiliation, and confequently at any time during his Miniftry. Now,
} 3. It can't be demonftrated from the Scriptures, that the WORD was never in Fact quiefcent during our Savior's Miniftry. For I have fully fhewn, that during his Miniftry, our Lord never perform'd any one Miracle, but what might be perform'd by a mere Man conducted and affifted 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 us to fuppofe, that the WORD might as well be quiefcent 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 Quiefcence of the WORD and if all the Difficulty that can be pretended, does inftantly vanish upon the Admiffion of that fingle Suppofition: 'tis certainly our Duty to embrace it heartily, and without any Hefitation to believe and maintain, that the WORD was quiefcent in our Savior, when he declar'd, that he knew not the Day of Judgment. But I need not infift upon this (tho' this alone were fufficient) For,
5. The Hiftory of our Savior, as recorded in the Holy Scriptures, affords us pofitive 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
WORD was fometimes (at leaft) quiefcent in the Man Chrift Jefus, between his Baptifm and his Death, that is, during his Ministry.
To fet this matter in a true Light, I must premife (what every body will grant) that if the WORD was hot at all quiefcent during our Savior's Miniftry; then there muft conftantly have been, during that whole Period, fuch a full, free, and perfect Intercourfe, and reciprocal Communication between the WORD and the Man Chrift Jefus, that the effential Wifdom and Power of the WORD, muft have been imparted to, and exercifed by and through, the Man Chrift Jefus. And confequently all the Actions of Chrift, during his Miniftry, muft have proceeded from, and ought to be imputed to, the God-Man, as being either the Principle, the Subject, or the Object of them all. This is fo manifeft, that I need not prove it, or enlarge upon it. Let us therefore fee, whether this be confiftent with fome Particulars, which were certainly don or faid, by or to, our Savior in the Portion of Time before mention'd.
I begin with his Temptation, which immediatly follow'd his Baptifm. We are told, that the Devil prompted him to turn Stones into Bread. for the Relief of his Hunger. Let us therefore confider this Propofal. Could the Devil (think you) make it to the Creator of all things, even to the Author of his own Being? Could he doubt of the WORD's Ability to turn Stones into Bread? Could he imagin, that he who firft produced all Matter, and formed it into fuch a Variety of Shapes, was not able to alter the Texture of its Parts? On the other hand, if the WORD was quiefcent, the Devil's Project was very well contriv'd. For he might plaufibly tempt the Bleffed Jefus, whofe Ability
Ability to work Miracles at other times he did not queftion, to try, whether God would empower him to fupport 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 caft himself down from thence, quoting to him that Text of the Pfalmift, He fhall give bis Angels charge concerning thee, and in their bands they hall hold thee up, left at any time thou dash thy foot against a stane. But could the Devil fay this to the WORD? Did the Devil conceit, that the Angels could prevent the WORD's falling into Milchief? Or did he fanfy, that the WORD could not, or would not, fecure the Man Chrift Jefus (tho at that very time he was hypoftatically united to him) without the Angels Affiftance? On the other hand, if the WORD was quiefcent, the Devil's Procedure is perfectly natural and intelligible
At length the Devil took our Lord up into an exceeding high Mountain, and fhew'd him all the Kingdoms; of the World, and the Glory of them, faying, All these things will give thee, if thou wilt fall down and worship me, Matt. 4. 9. But could Satan tempt the WORD, who made all thofe Kingdoms, and all the Glory of them, even all created Beings in Heaven and Earth, fay, could Satan tempt the WORD with fuch a Bait as this? And could he tempt him with fuch Trifles to worship the Work of his own Hands, Were the Devil capable of tempting at this, filly rate, I think, a Man of common Senfe might bid Defiance to all his Temptations. Whereas, if the WORD was quiefcent, every thing is plain. For then the Devil's Bait was a proper Allurement to the Man Chrift Jefus, who
was actually laboring under the greateft Straits and Afflictions.ro 1.500 duw se gjen
Twill be pleaded perhaps in Excuses 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 to deal with. But how does this ap pear? Have we any Proof, that the Devil was thus ignorant?'Tis plain, that the Devil pretend ed to know him. For the unclean Spirit cry'd out, I know thee who thou art, the holy one of God, Mark 1. 24. and Devils alfo came out if many, crying out, and Jaying, Thou art Chrift the fan of God, Luke 441.
Twill be faid perhaps, that wel have only the Devil's Word for this Extent of his Knowledge! Iadd therefore, that Chrift suffered not the Devils to fpeak, because they knew him, Markor. 34. and he rebuking them, fuffered them not to speak; for they knew that e was Chrift, Luke 4. 41: For I think the (b) Original will not fairly admit the Readings, which our Tranflators have put in the Margin of thofe Places gas if the Words did not imply, that the Devils really knew him; but that our Savior wou'd not suffer them to fay, that they did for
But if the Devil did really know him, it may ftill be urged, that he only knew him to be the Meffiah; and might therefore notwithstanding be ignorant of the Union of the WORD with the Man Chrift Jefus. Now the truth is, when I reflect upon the Manner of the Devil's tempting Mankind, which is certainlysdon (in too many Inftances) by fuch an Influence upon our Souls, as Blend of liews HOLY
(6) Καὶ ἐκ ὄφις λογεῖν τα δαιμόνια, ὅτι ἤδεισαν αὐτόν· Dur Margin reads, Today that they knew
Καὶ ὅπιτιοῦ ἐκ θα αὐτὰ λεῖν, ὅτι ἤθεισαν + Χεισὸν αὐτὸν τῇ. Our Margin reads. To say that they knew him to bi Chrift.
muft needs 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 Intercourfe, and reciprocal Communication, between the WORD and our Savior's Soul, which those Perfons muft neceffarily grant, who deny the WORD's Quiefcence. For furely that intimat Correfpondence between the Divine and Human Natures, when exerted in an uninterrupted Series of Actions (which is now fuppofed) could not but difcover 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 fuppose the WORD to have been quiefcent during the Temptation, the Devil could not but know, not only that the Man Chrift Jefus was united to the WORD, but also that he was fo perfectly wrought on, and actuated by, that Divine Principle, that no Temptation could poffibly affect him. And whether the Devil could be foolish enough to tempt our Savior, when he knew him to be fo impregnably fortify'd, I'm content that any Perfon of common Senfe fhould determin. v.
However, if it be infifted on, that the Devil did not know, that the WORD was united to the Man Chrift Jefus; then it must be confefs'd, that my Arguments from the Devil's Way of tempting our Lord, will not be conclufive in the Opinion of thofe, who may be refolved to fhelter themselves under the Devil's (fuppofed) Ignorance; which as they themselves can't evince, fo 'twill be difficult for me demonftrably to disprove.
Let us therefore confider, how our Savior be hav'd thefe Tryals. When the Dehimself under vil prompted him to turn Stones into Bread for the