CHAP. VIII.

That during the Time of our Savior's Ministry, the Disciples did not believe, that he was any thing more than a mere Man, conducted and assisted by the Spirit of God.

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EFORE I proceed to the Examination of the second Text of Scripture, which is suppos'd to teach, that the WORD, or Divine Nature of our Lord Jesus Christ, is inferior to the very God; 'tis necessary for me to prove, 1. That during the Time of our Savior's Ministry, the Difciples did not believe, that he was any thing more than a mere Man, conducted and affifted by the Spirit of God; 2. That during the Time of our Savior's Ministry, the WORD, or Divine Nature, was quiefcent in the Man Chrift Jefus.

FIRST then, during the Time of our Savior's Ministry, the Disciples did not believe, that he was any thing more than a mere Man, conducted and affifted by the Spirit of God.

Whether you will grant me this Proposition, I know not. You exprefly (a) declare, that Chrift's Disciples had not any the least Thought of his claiming to be God in any Sense, when he utter'd what we read in John 5. 18. Nor do I remember, that you have any where faid or fuppofed, that they had afterwards, during the Time of his Ministry, different Sentiments. If I guess aright, you will rather allow, that they continued of the same Opinion till

(a) Reply to Mr. Nelson's Friend, p. 136.

his Ministry was ended. However, since you have not inform'd us, whether you do grant this Propofition or no; and because 'tis certain, that too many others will not grant it: therefore I think my felf obliged to evince the Truth of it. In order thereto I observe,

First, That there is not in all the New Teftament any one Passage, which either afferts or implys, that the Disciples believed him to have had any Divine Nature during his Ministry. They did indeed esteem him a great Prophet, even the Meffiah, the greatest of Prophets: but yet at the same time they esteem'd him a mere Man; and did not apprehend, that another Nature, superior to that of a Man, viz. the WORD of God, was personally united to the Man Chrift Jesus.

I can't think of more than one Text, that can possibly be alleged against this Assertion, viz. John 16. 30. where the Disciples say, Now are we fure, that thou knowest all things. And if any Person should conclude from hence, that the Disciples then believ'd him to be strictly Omniscient, and that consequently he was more than a mere Man conducted and assisted by God's Spirit; I answer, 1. That the same Spirit which did so certainly discover the moft secret Things to him and his Disciples, might discover, if he pleas'd, even all Things in the most absolute and unlimited Sense, altho' our Savior himself were at the same time no more than a mere Man. The Text does not say, that the Disciples thought, that Christ had inherently in himself, by the Neceffity of his own Nature, a strict Omniscience (which would indeed have proved, that he discover'd himself to be the very God) but it says, that they thought he knew all Things (we will now suppose in the utmost Extent of the Expreffion) preffion) and so might a mere Man by the Communication of the Spirit. 2. That the Words of the Disciples do by no means imply, that they thought out Savior: endued with a strict Omniscience. For let us observe the Context. Our Savior had said, A little while and ye shall not fee me: and again, a little while and ye shall see me, because I go to the Father, v. 16. His Disciples did not understand this Saying, and therefore had fome privat Difcourse about it, which they did not speak so loud, as that our Savior should hear them. For says the Evangelift, Then Said some of his disciples among themSelves, What is this, that be faith unto us, A little while and ye shall not see me: and again, a little while and ye Shall fee me: and because I go to the Father. They faid therefore, what is this that he faith, A little while? We cannot tell what he faith, v. 17, 18. Our blessed Lord therefore, who knew their Hearts, prevented their asking a Solution of the Difficulty that puzzled them, and which they would gladly have heard him resolve. For the Text says, Now Jesus knew, that they were defirous to ask him, and said unto them, Do ye enquire among your selves of that I said, A little while and ye shall not see me, and again a little while and ye shall see me, v. 19? And then he proceeds to explain himself in some following Verses. After which his Disciples said unto him, Lo, now speakest thou plainly, and speakest no Proverb. Now are we sure, that thou knowest all things, and needest not that any man Should ask thee: by this we believe, that thou camest forth from God, V. 29, 30.

The all things therefore, which they perceiv'd from this Fact that our Lord knew, were only the Secrets of their Hearts (for they could conclude no more from that Instance of his Knowledge) and the following Words declare as much. For he, in

their Opinion, therefore knew all things, because he knew what they were defirous to ask, and gave them instantly a most apt Answer to their intended Inquiry; so that he needed not, that any should ask him. By his knowing all things therefore, they can't reasonably be understood to have meant more, than that he had a vast Knowledge, even of such things as are inscrutable to mere Man.

And accordingly, 'tis certain, that this Phrafe is used in a very limited Sense in both the Old and New Testament. Thus, when the wife Woman faid to David, My Lord is wife according to the wisdom of an Angel of God, to know all things that are in the earth, 2 Sam. 14. 20. and when St. John said to his Disciples, But ye have an unction from the holy one, and ye know all things, 1 John 2. 20. and again, the Same anointing teacheth you of all things, v. 27. no Man in his Wits can conceive, that either of them meant more by all things, than a great deal, or a very extensive Knowledge. In the same Sense St. Paul said to Timothy, The Lord give thee understanding in all things, 2 Tim. 2. 7. Nay, we our selves in common Difcourse usually say, such an one knows every thing; but surely we don't mean, that the Person is strictly Omniscient.

What has been already faid, is sufficient to clear the abovefaid Text. But there is one other Confideration, which demonftrats the Truth of my Interpretation. The Disciples had no fooner said, Now are we fure that thou knowest all things, and needest not that any man should ask thee; but they immediatly fubjoin, By this we believe, that thou camest forth from God. Now by Chrift's coming forth from God is meant his being a true Prophet. For the Difference between true and false Prophets is this, That the true ones are sent by God, and the false ones

are

are not fent by him, but come of themselves. Accordingly our blessed Lord says, I proceeded forth (ξῆλθον, the same Word which in this other Place is rendred, came forth) and came from God: neither came I (ἐδὲ τὸ ἐλήλυθα, for I did not come) of my self, but he sent me, John 8. 42. You fee, our Lord proves, that he came forth from God, because he did not come of himself, but God sent him. And consequently his proceeding forth from God fignifies his being a true Prophet, in Contradistinction to what he would have been, had he come of himself, without God's Miffion. Now his Disciples concluded, that he proceeded forth from God (that is, was a true Prophet) because he knew all things, and needed not that any man should ask him. And indeed, this miraculous Knowledge was a good Proof of the Truth and Certainty of his Divine Miffion. But then, since from this his miraculous Knowledge, they inferr'd nothing more, than that he was a true Prophet; 'tis manifest, that they did not from this his Knowledge infer, that he was more than a mere Man conducted and assisted by God's Spirit, and confequently more than a true Prophet.

Whether the fame Phrase, as used by St. Peter in that remarkable Declaration, Lord, thou knowest all things; thou knowest that I love thee, John 21. 17. does admit or require the same limited Interpretation; I need not determin. Because 'twas spoken after the Time of our Lord's Ministry was ended, even after his Resurrection; and consequently 'tis beyond the Bounds of our present Inquiry. But,

Secondly, As there is not in all the New Testament any one Passage, which either afferts or implys, that the Disciples believ'd him to have had any Divine Nature during his Ministry; so 'tis very remarkable, that the whole Course of our Savior's