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his Disciples did not in the least apprehend that wonderful Union, nor were they aware of their Master's real Dignity, till his Humiliation was ended, and clearer Manifestations of his Excellency were imparted to them, either by his own Discourses after his Resurrection, or by that miraculous Effusion of the Holy Ghost on the Day of Pentecost, whereby they were led into all Truth.

CH A P. IX. . That during the Time of our Savior's Ministry, the WORD was quiescent in the Man Christ Jesus.

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SECONDLY, I must now shew, that during

the Time of our Savior's Ministry, the WORD was quiescent in the Man Christ Jesus. • Now when I assert, that the WORD was qui. escent (for I chuse to continue the Use of that Term, which (a) Irenæus first introduc'd, and is consequently almost as old as Christianity it self) my Meaning is, that the WORD did, notwithstand ing the Personal Union, forbear to communicat his extraordinary Influences (to wit, such as other Mortals, who are not Personally united to the WORD, do not receive from him ; I say, the WORD forbore to communicat those his extraor

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dinary Influences) to the Man Christ Jesus, during that Space.

Wherefore I can by no means be understood to affirm, that the WORD ceas'd, during that Space, in any Measure or Degree, to enjoy his own former essential Wisdom or Power; or that the Original Splendor and Bliss of the WORD were at all eclips'd or diminish'd by or during the aforesaid Quiescence. For doubtless the WORD retain's, and ftill continued to display, all his glorious Attributes, and enjoy'd the Perfection and Happinėss of his own Nature, just as he did before his personal Union with the Man Christ Jesus. For the Actions of the WORD did not depend upon that Union, nor was the Felicity of the WORD either increas'd or lessen'd thereby. I only affert, that during the aforesaid Space, the Human Nature of Christ did not receive and feel thofe extraordinary Influences, which its personal Union with the WORD must of Neceffity bestow on it, whensoever the Wisdom and other Excellences of the WORD, should be fully, freely and perfe&ly communicated to, and shine through, the Man Chrift Jesus, by a reciprocal uninterrupted Intercourse of the Divine and Human Natures. This Quiescence of the WORD therefore, was not absolute, but refpetive. 'Twas not a Quiescence in the WORD himself ; but a Quiescence in relation to that Man, with whom he was personally united. Nor was ic a Quiescence as to those ordinary Influences of the WORD, who is the Creator of all Things, which the Man Christ Jesus enjoy'd in Common with all other Men in general: but a Quiefcence as to those peculiar and extraordinary Influences: on the Man Christ Jefus in particular, which no other Man ever did enjoy, and which he could not

derive from the WORD otherwise than by a personal Union with him.

Now that the WORD was thus quiescent during our Savior's Ministry, I shall evince by the following Consideracions.

1. Whatever the WORD is (whether the Very God, or a Being inferior to the Very God) yet since we are assur'd, that the WORD was made flesh, and dwelt among us, John 1. 14. 'cis plain, that the WORD was Personally united to the Man Christ Jesus in his Infancy, even from his very Birth. Again we are affur'd, that Jesus increased in Wisdom, as truly and properly, and in the same Sense, as he increased in Stature, Luke 2. 52. Now none can believe, that the Man Christ Jesus was, as soon as ever he was born, endued with that Wisdom which the WORD was undoubtedly poffefs'd of from the Beginning: or that he ever did or could, notwithstanding he increas'd in Wisdom as well as in Srature, attain to greater Wisdom, than the WORD (who was the Architect of the Universe, and Maker of all created Beings) had in himself, before he became united to the Human Nature: 'Tis therefore demonstrably plain, that the Man Christ Jesus was for some while Personally united to the WORD, even tho' that Wisdom, which was in the WORD, before che Personal Union with Christ's Human Nature commenc'd, was not at that Time communicated to him. And there fore,

2. 'Tis evident, that notwithstanding the perso nal Union, the WORD might be quiescent in the Man Christ Jesus at any time during his Ministry, For since I have already shewn, that the WORD. was quiescent during his Infancy, and the time of his Increase in Wisdom: it can't be question'd, buc

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that, it being very possible in the Nature of the Thing, therefore there might be in Fact, if God pleas'd, such a Quiescence of the WORD in the Man Christ Jesus, at any other time during his Humiliation, and consequently at any time during his Ministry. Now, ; 3. It can't be demonstrated from the Scriptures, that the WORD was never in Fact quiescent during our Savior's Ministry. For I have fully Thewn, that during his Ministry, our Lord never perform'd 'any one Miracle, but what might be performd by a mere Man conducted and affifted by the Spirit of God; and that all his Miracles are exprefly attřibuted to the Spirit of God. And therefore it can't be demonstrated, that the WORD W

can cuentrated at the more did ever exert himself in all thar Space.' So that the Scriptures do permit us to suppose, that the WORD might as wel!'be quiescent 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, withour fupposing the Quiescence of the WORD and if all the Difficulty that can be pretended, does inftantly vanish upon the Admission of that single Suppoficion: 'tis certainly our Duty to embrace it heartily, and without any Hesitation to believe and maintain, that the WORD was quiescent 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 sufficient) For,

5. The History of our Savior, as recorded in the Holy Scriptures, affords'us positive 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

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WORD was sometimes (at least) quiescent in the Man Christ Jesus, between his Baptism and his Death, that is, during his Ministry. . 2. To set this matter in a true Light, I muft premise (what every body will grant) that if the WORD 'was not at all quiescent during our Savior's Ministry, then there must constantly have been, during that whole Period, such a full, free, and perfect Intercourse, and reciprocal Commiunication between the WORD and the Man Chrift Jesus, that the essential Wisdom and Power of the WORD must have been imparted to, and exercised by and through, the Man Christ Jesus. And consequently all the Actions of Christ, during his Ministry, must have proceeded from, and, ought to be impúted to, the God-Man, as being either the Principle, the Subje&t, or the Objea of them all. This is fo manifest, that I need not prove it, or enlarge upon it. Let us therefore fee, whether this be consistent with some Particulars, which were certainly don or faid; by ot to, our Savior in the Portion of Time before mention'd. Die

I begin with his Temptation, which immediatly follow'd his Baptism. We are told, that the Devil prompted him to turn Stones into Bread, for the Relief of his Hunger. Let us therefore confidet this Proposal. 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 heima. gin, that he who first produced all Matter, and formed it into such a Variety of Shapes, was not able to alter the Texture of its Parts On the other hand, if the WORD was quiescent, the Devil's Project was very well contriv'd. For he might plausibly tempc the Blessed Jesus, whose

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