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 hall give his Angels charge concerning thee, and in tþeir bands they hall hold thee up, a DES left at any time thou dash thy foot against a stone. But could the Devil fay this to the WORD? Did the Devil conceit, that the Angels could prevent the WORD's falling into Mischief? 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.

401

15.

7

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

was actually laboring under the greateft Straits and Afflictions. 1 daw sil

Twill be pleaded perhaps in Excufe 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 appear? 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 Jaging, 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! add therefore, that Chrift suffered not the Devils to Speak, because they knew him, Markor. 34. and be rebuking them, fuffered them not to speak; for they knew that he was Christ, 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 as if the Words did not imply, that the Devils really knew him; but that our Savior wou'd not fuffer them to fay, that they did for iq

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

2

01

(6) Καὶ ἐκ ἔφες λόγεῖν τα δαιμόνια, ὅτι ήδεισαν αὐτόν. Our Margin reads, Today that they knew

λλην,

καὶ ἐπιτιων εκ ενα αὐτὰ χορόν, ὅτι ήδεισαν ἢ χειςὸν αὐτὸν τὸ mus Our Margin reads. To say that they knew him to bi ChriftBong lis

K. 2

muft

"

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 Correspondence between the Divine and Human Natures, when exerted in an uninterrupted Series of Actions (which is now fuppofed) could not but discover 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.

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 difprove.

Let us therefore confider, how our Savior be hav'd himself under these Tryals. When the Devil prompted him to turn Stones into Bread for the

Relief of his Hunger, he anfwer'd, It is written, . Man fhall not live by bread alone, but by every word that proceedeth out of the mouth of God, Matt. 4. 4. But could this Anfwer proceed from the WORD? Could the WORD give fuch an Anfwer, as futed none but a mere Man? Could the WORD com fort himself with fuch a Text of Scripture, as is exprefly reftrain'd to mere Men, and applicable to none befides? Whereas, if the WORD was quiefcent, this Difficulty vanishes. For then our Lord might rationally reply as a mere Man, and ftop the Tempter's Mouth with fuch a Text, as was ftrictly 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 shall bear thee up, left at any time thou dafh thy foot against a ftone; 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 quiefcent, Chrift 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 whatfoever. Nor do I need the Affiftance of any Angels (for they are all but my Creatures) to fecure my felf. On the other hand, if the WORD was quiefcent, our our Savior's Reply was perfectly Natural, and fuch as his Duty obliged him to make.

Laftly, when the Devil took our Lor cup into an exceeding high Mountain, and fhewed him all the Kingdoms of the World, and the Glory of them, faying, All these things will I give thee, if thou wilt fall down and worship me, Matt. 4. 8, 9. What did Chrift reply? He faid, Get thee hence, Satan.

K 3

For

For it is written, Thou shalt worship the Lord thy God, and him only fhalt thou ferve, Matt. 4. 10. Does he not withstand the Tempter with a Command given to mere Men? Would the WORD have anfwer'd thus? Or rather, was it poffible, that the WORD, if he had not been quiefcent, fhould never exert or discover himself in this whole Affair of no less than forty Days Continuance? Whereas, if we fuppofe, that the WORD was quiefcent, every thing is eafy and our Lord's Reply was the very fame, which a good Man, tempted to Idolatry in exceedingly hard Circumftances, ought to make.

.

In fhort, if the Devil be fuppofed (tho' against all Reafon) to have been at that time utterly ignorant of the Union of the two Natures yet I can't conceive, that our Savior would act fo odd a Part even by the Devil himself, as he must have don, upon Suppofition, that the WORD was not quiefcent in him during his Temptation. For tho I will not fay, that he was ftrictly obliged to ac quaint the Devil with the Excellency of his Nature, and to quash his Temptation by declaring his own Omnipotence yet certainly I may affirm, that if the WORD was not quiefcent 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 perfonating, for the Space of no lefs than forty Days, what in reality he neither was nor could be, viz. a Man liable to thofe Temptations which the Devil offered. For, if the WORD was not at that time quiefcent, Your Savior was, and knew himself to be, beyond the reach of any Stratagems, which the Devil either actually used, or could poffibly invent or imploy. Whereas, on the other hand, if the WORD was quiefcent in him, and he acted only as a mere

Man