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commit it, yec he was capable of committing it, and of falling by it.

But farther, let as reflect upon the Nature of his Temptations. They were manifestly such, as de. monftrat, that the WORD was quiescent, when they affaulted him. For the purpose, he was tempted to turn Stones into Bread for the Relief of his Hunger, to cast himfelf down from the, Tem ple, and to pra&ise Idolatry for temporal Advan. tage. There were such Temptations, as he was certainly capable of, if the WORD was quiescend in him. But if the WORD was not quiescent, he was as certainly, incapable of them. For could that Man who felt himself supported by a persona Union with an Almighty Being, . could he thro whom Omnipotence display'd it felf, and who could consequently create in an Instant whatsoever he desired be tempted to fin by the Cravings of his Stomach, or apprehend ill Consequences from a Fall, or worship the Devil for temporal Ends? Would you saya that a great Prince was tempted, if a Proposal was made him

by his own Vassalto resign his Dominions for the Lucre of a Feather, or for a single Hair of his own Head, or for a puff of the Breath of his own Mouth? Is it poffible for any Prince to accept such an Offer? Could it even induce him to deliberat upon it? And yet this very Offer might "much more rationally be made to the greatest of Princes, and there would be juster Expe&ations of his closing with it.; : than could be lupposed with respect to those Temptations, which the Devil ply'd our Savior with, upon Supposition that the WORD was not quiescent. For a Feather, a Single Hair of his owo Head, a puff of his own Breath, or any the meaneft Trifle imaginable, is more desirable to the greatest Prince, and more

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fit to be purchas'd by him at the most extravagant Rate, even at the Price of his whole Dominions ; than a litcle Bread (for inftance) or even the largeft Empire, could be to him, thro' and by whom che Divine WORD did at that very time display his infinit Wisdom, Power, c. and who consequently could every Moment speak into Being, whatso ever he wished, or had occasion for.

Briefly therefore, if the WORD was not quiercent, Christ was not capable of any Temptation whatsoever; much less could he be tempted by those Baits, which the Devil proposed. And yet, if we may credit the Evangelists, Christ was truly, really and properly tempted by those very Baits, and tho he piously withstood, and tria umph'd over, his Adversary ; yer he was undoubt, cdly under sore Tryals, and endured severe Confiets with him. And consequently the WORD was quiescent, as long as the Course of Christ's Temptation lasted.

I proceed to the History of his Agony. He kneeled down, and prayed, saying, Farber, if thou be wil

cup from me : nevertheless not my will, but thine be don. And there appeared an angel unto him from heaven, strengthening him. And being in an agony be prayed more earnestly : and his sweat was as it were great drops of bloud falling down to the ground, Luke 22. 41, 42, 43, 44. And we read in St. Matthew, that our Lord sayd, My soul is exceeding sorrowful, even who to death, Matt. 26. 38. Now you will readily own, that if the WORD be Very God (which you know,

heartily believe and contend for) this Prayer could not proceed from the whole God-Man. For thothe Man Christ Jesus might truly fay, Fatber, if tbou be willing, remove this cup from me ; nevertheless pot my will, but thine be done : yet the WORD could

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not say the same. But you'll say, This pinches only those who believe the WORD to be Very God. True ; what I infist upon therefore, is this.

We jointly acknowledge, that the WORD created the Angels. If therefore the WORD was not quiescent, 1.desire to be inform’d, how an Angel could strengthen him, or how the strengthening of an Angel could be needed by him, who incefsantly felt and enjoy'd the full and free Comfort and Support of the WORD operating in him. Could a Man thus fortify'd by the Communication of the Wisdom and Power of the WORD, say, My soul is exceeding Sorrowful, even unto death? Or could á Man thus fortify'd feel fueh an Agony, as to sweat what was like

great Drops of Bloud falling to the Ground? And could an Angel administer Relief at last, even when his own indwelling WORD faild him? What inextricable Difficulties do fuch odd Fansies plunge Men into? Whereas, if the WORD be, supposed quiescent, all is perfe&ly clear and easy. An Angel from Heaven was a very proper Comforter of a Person in such Diftress as our Savior was in. For the plentiful Communicacion of the Spirit, which enabled him to work Miracles, and revele God's Will, is perfectly consistent with the

lowest State of Temporal Afli&ions: and that Person who is the most highly favor'd by God with the one, may be the most deeply afflicted by him with the other.

Again, when St. Peter cut off Malchus's Ear, our Lord said, Thinkest thou that I cannot now pray to my Fatber, and he shall presently give me more than twelve legions of Angels? Matt. 26. 53. But could those Words be spoken by the Creator of Angels? Whereas, if the WORD, the Creator of Angels,

was

was quiefcent; nothing could be more properly spoken by our blessed Lord.

Again, whilft he was hanging upon the accursed Tree, he cryed out, My God, my God, wbý baft thou: forfaken me? Matt. 27. 46. This bitter Cry manifeftly implys, that God had deliver'd him into the Hands of his Enemies; and left him utterly in their Power, to execute their Malice upon him. I need not observe to you, how impoffible 'twas for those words to proceed from the Very God to the Very God. I råther ask, how they could possibly proceed from such a Being as you own the WORD to be. Was he that made all Creatures, given up by God into the Hands of his own Creatures? Or had those Men who crucify'd our Savior, an irrefiftible Power over their own Creator? Who can entertain fuch Absurdities? Whereas, if the WORD was quiefcent, the Man Christ Jesus was truly, proper ly and ftri&ly deserted at that time by God; that is, he was for a while deliver'd up to the Rage of his Enemys, whose malicious Vengeance God had not enabled him to escape or avoid.

Some Persons perhaps, not only of those who believe the WORD to be Very God, but also of those who believe the WORD to be inferior co the Very God (for you can't but perceive, that my present way of arguing reduces either fort to the very fame Straits ; I say, perhaps fome Persons) mây hope to account for all these remarkable Palm sages of our Savior's Life, by saying, that we may underttand them to relate to, proceed from, or be transacted by, the Human Nature only ; and fuppose, that the WORD did not concur in them, nor was concerned about them. But in reality, the very

fame Difficulties will return; or else this Nonconcurrence and Unconcernment of the WORD must

mean,

mean, and be the very same, as what I call (in the Phrase of Irenæus) the WORD's Quiefcence. For if the Human Nature of Christ did really act alone in those Instances; if those A&ions did not proceed from, or appertain to, the Divine as well as the Human Nature : then, 'notwithstanding the Perfo. nål Union of the WORD and the Man, the extra. ordinary Influences of the WORD were not, in those Instances, communicated to the Man Chrift Jesus; which is all that is meant by the WORD's Quiescence. But if, on the ocher hand, the Intercourse between the WORD and the Man was at that time free, full and perfect, and the Commanis čation reciprocal ; so that the WORD and the Man ought even then to be reputed as one Agent (which is the Opinion received by many on borti lides, and the only Supposition that can be contra diftinguished from the Quiescence of the WORD) then those who afferr, that-fuch Passages regard the Human Nature only, notwithstanding its incimat and uninterrupted Communication with the WORD, ought seriously to consider, that in Cons fequence of their Opinion they greatly injure our Savior, and charge chat inimitable Pattern of all Goodness, particularly of Simplicity in A&ion, with such a Condu&; as is (to speak modestly) very un Worthy of him.

For the purpose, in the Affair of the Temptation, as they must make the Devil-tempt the Man as diftinct from the WORD; tho' at the same time the Man could not receive the Temptation with our the WORD's Complyance, and was fo forcia fy’d by the Wisdom and Power of the WORD, 25 not to be capable of listening to it, or falling by it (which would indeed be a likely Story, could they prove the Devil to be as stupidly foolish, as he is

eagerly

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