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Relief of his Hunger, he answer'd, It is written, · Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God, Matt. 4. 4. But could this Answer proceed from the WORD? Could the WORD give fuch an Answer, as fured none but a 'mere Man? Could the WORD comfort himself with such a Text of Scripture, as is exprefly restrain'd to mere Men, and applicable to none besides? Whereas, if the WORD was quiescent, this Difficulty vanishes. For then our Lord might racionally reply as a mere Man, and stop the Tempter's Mouth with such a Text, as was ftri&ly pertinent to his Cafe.
Again, when the Devil placed him upon a Pinnacle of the Temple, and prompted him to caft himself down from thence, quoting to him that Text of the Pfalmift, He shall give his Angels charge concerning thee, and in their bands they fall bear thee up, left at any time thon dash thy foot against a stone ; our Lord replies, It is written, Thou shalt not tempt the Lord thy God. But could this Reply become the WORD? Certainly, if the WORD had not been quiescent, Christ could not but have spoken to this Purpose, I who made all Things, can prevent my being in Danger, or receiving Mischief, in any respect whatsoever. Nor do I need the Artance of any Angels (for they are all but my Creatures) to secure my self. On the other hand, if the WORD was quiescent, our our Savior's Reply was perfectly Natural, and such as his Duty obliged him to make.
Lastly, when the Devil took our Lori'up into an exceeding high Mountain, and shewed him all the Kingdoms of the World, and the Glory of them, saying, All these things will I give thee, if thou wilt fall down and worship me, Matt. 4. 8, 9. What did Christ reply? He said, Get thee bence, Satan,
For it is written, Thou shalt: worship the Lord thy God, and him only shalt thou ferve, Matt, 4. 10. Does he not withstand the Tempter with a Command given to mere Men? Would the WORD have answer'd thus? Or rather, was it pollible, that the WORD, if he had not been quiescent, should never exert or discover himself in this whole Affair of no less than forty Days Continuance? Whereas, if we füppose, that the WORD was quiescent, every thing is easy and our' Lord's Reply was the very Same, which a good Man, tempted to Idolatry in exceedingly hard Circumstances, ought to make.
In short, if the Devil be supposed. Cho' againk all Reason) to have been at that time utterly ignorant of the Union of the two Natures is yet I can't conceive, that our Savior would act so odd a Part even by the Devil himself, as he must have don, upon Supposition, tliat the WORD was not quiescent in him during his Temptation. For tho' I will not say, that he was striąly obliged to acquaint the Devil with
the Excellency of his Nacure, and to quash his Tempgacion by declaring his own Omnipotencer :yet certainly I) may affirm, that if the WORD was not quiescent in him, it was rather beneath the Dignity of our Savior's Character, to encourage the Devil's Procedure, and invite him to fresh Attempts, by personating, for the Space of no lefs chan/forty Days, what in re, ality he neither was por could be, viz. a Man liable to those Temptations which the Deyil offered. For, if the WORD was not ac that time quiescent, our Savior wasj and knew himself to be, beyond the reach of any Stratagems, which the Devil either actually used, or could poflibly invent or imploy. Whereas, on the other hand, if the WORD was quiescent in him and he acted only as a mere
e Man conducted and affifted by the Spirit of God;
he really was what he appeared, viz. liable to the
Tryal, in the manner which perfe&ly became
Hitherto I have been arguing from the respe&ive Conduct of our Savior and the Devil in this remarkable Transaction. And the Considerations I have of fer'd, are in my Opinion so strong, that if they do not strictly evince my Affertion, yet they make it at least highly probable, and are therefore (especi: ally since nothing can be urged, with any Appearance of Strength, on the other side) fufficient to carry the Point, and challenge our Affent. But there still remains one other Observation, which alone determins the Controversy.
St. Matthew says, Then was Jesus led up of tbe Spirit into the wilderness to be tempted of the Devil; and St. Mark says, The Spirit driveth bim (ináme, cafteth him out into the wilderness, and be was there in the wilderness forty days tempted of Satan.
By the way, upon Supposition that the WORD was not quiescent, it may be worth while to examin, how the Holy Spirit of God, which is upon your own Principles not superior to the WORD, could be said to lead, and even to drive, or cast out, the WORD into the Wilderness for this purpose. Whereas no Difficulty can be imagined, if the WORD was quiescent. For then our Savior was intirely guided by the Spirit only, to which his Human Nature was undoubtedly inferior, and absolutlý subjec.
But what I insist upon, is this. The holy Spirit of God led Chrift into the Wilderness for this very
End, that he might be tempted of the Devil; and Christ was accordingly. in Fa& tempted by him. Now, how ignorant soever the Devil might be of the Union of the Divine and Human Natures ; how capable soever he might consequently be of attempting what could not possibly succeed; how little soever our Savior might think himself bound to discover and exert his own Excellency, and consequently how easily foever he might elude the Devil's Artifices : yet still it is certain, that he was actually tempted, and that those Instances which are particularly recorded, were true, real, and proper Temptations to him. "And such they might well be, as every body will acknowledge, upon Supposition that the WORD was quiescent : Whereas, if the WORD was not quiescent, Christ was not capable of being tempted at all, much less could such things have been Temptations to him, as he is exprefly said to have been tempted by.
For let us consider the Circumstances. If the WORD was quiescent, then the Man Chrift Jesus was manifeftly and confessedly liable to all Temporal Disasters, as much as other Mortals, notwithstanding his personal Union with the WORD: even as during his Infancy, he was subject to the usual Weaknesses and Imperfections of that State, altho’ the WORD was, even during his Infancy, as certainly united to his Manhood, as dạring his Ministry. There is therefore no Difficulty upon this Hypothesis
. But the Difficulties upon the other Hypothesis are insuperable.' For if the WORD was not quiefcent, but there was a full, free, and perfe& Intercourse, and reciprocal Communication between the two Natures, and the Wildom and Power of the WORD were imparted to, and exer;
çised çised by and through, the Man Christ Jesus: then the Man Christ Jesus, even all his Facultys and Powers both rational and corporeal, must have been more perfeąly influenc'd, dire&ed and aduated by, and more perfe&ly subje& to, and more perfe&ly filled, comforted and supported with, che Divine WORD, than any other Man's corporeal Facultys and Powers can be influenced directed and actuated by, subject to, filled, comforted and fupported with, his rational Soul. What Temptation therefore could poflibly affe& the Man Christ Jesus in such a State? He could not feel any Allurement to fin, but what muft affect the WORD it self. For not only the WORD and the Man were inseparably one ; but the Man was so perfe&ly governed and aduated by the WORD, that he could not be for one single Moment liable to any Impression, but what the WORD did willingly admit of, and allow him to receive. The Man Christ Jesus muft therefore have been absolutly impeccable (as he is undoubtedly in his present glori, fy'd State) and 'would have been as impoffible for him to chuse what the WORD could not approve, as
'twould be for any other Man's corporeal Facultys to make a voluntary Transgreffion, in spight of, and in direat Opposition to, his rational Soul. For, if the WORD were not quiescent, the Man Christ Jesus could no more act without the WORD's Concurrence, than any other Man can perform a voluntary Adion by his barely corporeal Facultys, without the Concurrence of his Soul. And confequently the Man Christ Jesus could not possibly be te'mpeed to fin, unless the WORD were quiefcent in him. And yet the Holy Scriptures do exprefly assure us, that he was a&tually and really sempred to Sin, and consequently, tho’he did not