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eagerly malicious).fo on the other hand, they mutt
make our Savior carry on a strange Collusion, and
encourage the Tempter to proceed in his Attaques
by desisting him in a manner becoming none bütá
mere Man, and ridt
difcovering in the

whole Space of forty Days Temptation Pif the Devil himleri could be all this while fuppofedi ignorant of 172 that his Human Nature 'was all thar time absolutly fecure, and incapable of any bad Impression, by teafón of its unlimited Enjoyment of the irrefiftible Wifdom and Power of the WORD.10) il loro *9

They müft allo turn the History of our Savior's Agony into a Scene of mete Gritace: For he

who was utterly incapable of feeling an Agony, müft seem

to be deeplyamided with one. He whole Hapa piness was fo únspeakably great, that he could hot Torrow at muft declare himself exceeding

fór rowful, even uhto

ühto Death. - He who was ac perfect Eafe, and whófe infinit Strength was Proof againft

alf Poflibility of Pain, must Tend forth such Swear, as thould make others believe him to groan under the

most infupportable Preffures Anå to connte. nance this Train of false Appearances, an' Ana ge

muft seem to strengthen him, who created the brightest Angels themfelves. This is cke Progress of what I can't but call a dowtirighe Importate, upon those Principles. For I appeal to any Per fon of an honeft Mind, whether he that actually enjoy’a, and inceffantly fele, the free, full, and perfea Intercourse, and reciprocat Communication between the WORD and his own Human Nature (which is now suppofed) could in any Sente, Measure or Degree, really endure, what out Lord Jesus Christ appeared to undergo, and (bleffcą be his unweary'd Love)did certainly suffer, to thię utmost Extremity, and in the severett


Truth." For such Impressions, as really created him the moft exquisit Tortures, and would have harass'd a Man of less Patience than our dear Redeemer even out of the World, without the additional Violence of a Crucifixion; I say, such Imprefsions could no more affe&, or disturb the Felicity of, a Person fo throughly elevated above the several Accidents of Human Nature, by a complete Enjoyment of the Wisdom and Power of the WORD, the Framer of all those Works which so loudly proclaim his own immense Glory; than the Breath of a Fly, for instance, can read asunder the Firmament, or the Anger of a Worm can afflict an Archangel.

What has been already said, may be so easily apply'd to what our Savior (pake to St. Peters and to his bitter Cry on the Cross, that I forbear enlarging. The Truth is, I am utterly unwilling to repeat such Expressions, as I could not think it lawful to use so much as once, did I not know the absolut Neceflity of them in order to clear, the Truth, which (I hope) is sufficiently secured by what I have don already

I will now lubjoin one Argument of another Nature. We learn from the Author to the Hebrews, that our Lord was made a little lower than the angels, Heb. 2. 7,9. Now the Dignity of the WORD (as this very Author has prov'd) was always superior to that of Angels. For the WORD made the Angels, as well as all other created Beings. And therefore ever since the WORD was made Flesh, the Dignity of our Savior's Person has been greater than that of any of his own Creatures. So that with respect to the Dignity of his Perfon he never was made lower than the Angels. The Apostle therefore means, that our Savior was made lower than the


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Angels, not as to the Dignity, but as to the Condition of his Person; that is, he was made lower than the Angels in Glory and Happiness.

Now his Condition of Glory and Happiness has ever since his Exaltation been manifestly superior to that of the Angels; and consequently, since the Apostle means his Condition after his Incarnation, 'cis plain, that our Savior was made lower than the Angels during the time of his Humiliation. From hence therefore I infer, that during his Humiliacion (and consequently during the time of his Ministry) the WORD was quiescent. Because 'twas otherwise impossible for Savior to be, during that Space, in a lower Degree of Glory and Happiness than the Angels.

For let any intelligent Person judge, whether a Man, that enjoy'd, as a Consequence of his personal Union therewith, a full, free, and perfect Intercourse, and reciprocal Communication, of the Wisdom and Power of the WORD (supposing the WORD to be nothing greater than you your self allow) could possibly be in a lower Degree of Glory and Happiness than the Angels. For that Glory and Happiness, which the essential Splendor and Bliss of the WORD must necessarily create in a Man, who is throughly enrich'd with it, is such, as nó Debasement whatsoever, which the Human Nature is capable of, can possibly so far qualify or diminish, as to render that Man's State of Glory and Happiness, upon the whole, inferior to the Glory and Happiness of Angels. Wherefore the WORD was certainly quiescent during the Humiliation (and consequently during his Ministry) when the Man Christ Jesus most certainly became lower in Glory and Happiness than the Angels, notwithstanding his personal Union with the



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WORD. For tho' that Union rendred the Dignity of Christ's Person superior to that of the Angels: yer, because the Man Christ Jesus did not feel and and enjoy the Splendor and Bliss of the WORD, to whom he was personally united; therefore as to State and Condition, as to Glory and Happiness, he was really made lower than the Angels.

If it be ask'd, whether this Quiescence of the WORD. was total or partial ; that is, whether the WORD, during the Time of his Ministry, did constantly forbear to communicat any particular Kind of his extraordinary Influences to the Man Christ Jesus; or whether he only forbore at certain Tinies to communicar them all ; or whether at certain Times he communicated some of them, tho' at the same Times he forbore to communicat others: I answer, that I suppose (for I need not affert ; because I shall build nothing upon the Determination of this point; and therefore I shall only declare it to be in my Opinion highly probable) that the Quiescence was total during the whole Ministry. For, 1. Had it been otherwise, I can't conceive, but that we must have had an Account of the WORD's discovering himself thro' the Man Christ Jefus ac fome time or other. · Whereas I have largely demonstrated, that during that Space, our Lord Jesus Christ never did any thing, but what might be don by å mere Man conducted and assisted by God's Spirit. 2. If the WORD did ever exert himself during that Space, I can't conceive, why our Savior should, or indeed how he could, bé constantly represented as wholly under the Conduct of the Spirit. 3. Christ's Stare during his Miniftry is represented as a State of Temptation. He says himself, Te are they which have continued with', in my temptations, Luke 22. 28. And the Author to



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the Hebrews says, We have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without fin, Heb. 4.15. Now unless the WORD was totally quiefcent, I believe 'will not be poffible to suppose Christ capable of Temptations, if what I have (c) already suggested, be duly consider'd. 4. Since there is full Proof of the WORD's Quiescence ac certain Times, particularly at the beginning and close of his Ministry; and not the leaft Intimation of the contrary at any time, in any one Part of the intermediat Space : 'cis reasonable to conclude, that the WORD was totally quiescent during the whole Period.

Whether you your self have written any thing, which implys your Acknowledgment of the Quielcence of the WORD, either total or partial; I shall not inquire. I think, fome of your Expreffions seem to hint, that you believe at least a partial Quiescence: but if you do not allow our Savior an Human Soul, you can't poflibly acknowledge a total Quiescence. I shall not therefore endevor to ascertain, what were your Notions concerning this point. But I am willing to hope, you are by this time convinc'd, that the Quiescence of the WORD, during Chrift's Ministry, is evident from Holy Scripture. For we are therein assured, that the WORD was made Flesh ; and consequently was personally united to the Man Christ Jesus at his Incarnation; and that accordingly that personal Union continued during the Ministry. But then it appears, that the Influences of the WORD were suspended, and did not shew themselves through che Man Christ Jesus. For as the rational Soul

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(.) See p. 136, d.

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