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his Disciples did not in the leaft apprehend that wonderful Union, nor were they aware of their Mafter's real Dignity, till his Humiliation was ended, and clearer Manifeftations of his Excellency were imparted to them, either by his own Difcourfes after his Refurrection, or by that miraculous Effufion of the Holy Ghoft on the Day of Pentecoft, whereby they were led into all Truth.


That during the Time of our Savior's Ministry, the WORD was quiefcent in the Man Chrift Fefus.

ECONDLY, I must now fhew, that during the Time of our Savior's Miniftry, the WORD was quiefcent in the Man Chrift Jefus.

Now when I affert, that the WORD was quiefcent (for I chufe to continue the Ufe of that Term, which (a) Irenæus first introduc'd, and is confequently almoft as old as Chriftianity it felf) my Meaning is, that the WORD did, notwithstanding the Perfonal Union, forbear to communicat his extraordinary Influences (to wit, fuch as other Mortals, who are not Perfonally united to the WORD, do not receive from him; I fay, the WORD forbore to communicat thofe his extraor

(α) Ωσσερ δ' ἦν ἄνθρωπG, ἵνα πειραπῇ, ἔτω καὶ λόγΘ, ἵνα τοξαπῆ ἡσυχάζοντα με το λόγο ἐν τῷ πειράζεις [καὶ ἀτιμά ζεπς] τωρίας, και αποθνήσκειν, συγγινομος ή των ανθρώπῳ ἐν τῷ νικῶν, καὶ ὑπομέρειν, καὶ χρηςαεις, καὶ ἀνίκας, καὶ ἀναλαμβάνες. Adv. Hær. lib. 3. cap. 21. p. 250. Edit. Grab.


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 effential Wifdom or Power; or that the Original Splendor and Blifs of the WORD were at all eclips'd or diminish'd by or during the aforefaid Quiefcence. For doubtlefs the WORD retain'd, and ftill continued to difplay, all his glorious Attributes, and enjoy'd the Perfection and Happinefs of his own Nature, juft as he did before his perfonal Union with the Man Chrift Jesus. For the Actions of the WORD did not depend upon that Union, nor was the Felicity of the WORD either increas'd or leffen'd thereby. I only affert, that during the aforefaid Space, the Human Nature of Chrift did not receive and feel thofe extraordinary Influences, which its perfonal Union with the WORD muft of Neceffity beftow on it, whenfoever the Wifdom and other Excellences of the WORD, fhould be fully, freely and perfectly communicated to, and fhine through, the Man Chrift Jefus, by a reciprocal uninterrupted Intercourse of the Divine and Human Natures. This Quiefcence of the WORD therefore, was not abfolute, but reSpective. 'Twas not a Quiefcence in the WORD himself; but a Quiefcence in relation to that Man, with whom he was perfonally united. Nor was it a Quiefcence as to those ordinary Influences of the WORD, who is the Creator of all Things, which the Man Chrift Jefus enjoy'd in Common with all other Men in general; but a Quiefcence as to thofe peculiar and extraordinary Influences on the Man Chrift Jefus in particular, which no other Man ever did enjoy, and which he could not

derive from the WORD otherwife than by a perfonal Union with him.

Now that the WORD was thus quiefcent during Our Savior's Miniftry, I fhall evince by the following Confiderations.

1. Whatever the WORD is (whether the Very God, or a Being inferior to the Very God) yet fince we are affur'd, that the WORD was made flesh, and dwelt among us, John 1. 14. 'tis plain, that the WORD was Perfonally united to the Man Chrift Jefus in his Infancy, even from his very Birth. Again we are affur'd, that Jefus increased in Wisdom, as truly and properly, and in the fame Senfe, as he increased in Stature, Luke 2. 52. Now none can believe, that the Man Chrift Jefus was, as foon 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 Wifdom as well as in Stature, attain to greater Wifdom, 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 demonftrably plain, that the Man Chrift Jefus was for fome while Perfonally united to the WORD, even tho' that Wisdom, which was in the WORD, before the Perfonal Union with Chrift's Human Nature commenc'd, was not at that Time communicated to him. And there fore,

2. Tis evident, that notwithstanding the perfo nal Union, the WORD might be quiefcent in the Man Chrift Jefus at any time during his Miniftry, For fince I have already fhewn, that the WORD · was quiefcent during his Infancy, and the time of his Increase in Wisdom: it can't be queftion'd, buc


that, it being very poffible in the Nature of the Thing, therefore there might be in Fact, if God pleas'd, fuch a Quiefcence of the WORD in the Man Chrift Jefus, at any other time during his Humiliation, and confequently at any time during his Ministry. Now,

3. It can't be demonftrated from the Scriptures, that the WORD was never in Fact quiefcent during our Savior's Miniftry. For I have fully fhewn, that during his Miniftry, our Lord never. perform'd any one Miracle, but what might be perform'd by a mere Man conducted and affifted by the Spirit of God; and that all his Miracles are exprefly attributed to the Spirit of God. And therefore it can't be demonftrated, that the WORD did ever exert himself in all that Space. So that the Scriptures do permit us to fuppofe, that the WORD might as well be quiefcent 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, without fuppofing the Quiefcence of the WORD and if all the Difficulty that can be pretended, does inftantly vanish upon the Admiffion of that fingle Suppofition: 'tis certainly our Duty to embrace it heartily, and without any Hefitation to believe and maintain, that the WORD was quiefcent 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 fufficient) For,

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

WORD was fometimes (at leaft) quiefcent in the Man Chrift Jefus, between his Baptifm and his Death, that is, during his Ministry.

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To fet this matter in a true Light, I muft premife (what every body will grant) that if the WORD was not at all quiefcent during our Savior's Ministry; then there must conftantly have been, during that whole Period, fuch a full, free, and perfect Intercourfe, and reciprocal Communication between the WORD and the Man Chrift Jefus, that the effential Wifdom and Power of the WORD, muft have been imparted to, and exercifed by and through, the Man Chrift Jefus. And confequently all the Actions of Chrift, during his Miniftry, muft have proceeded from, and ought to be imputed to, the God-Man, as being either the Principle, the Subject, or the Object of them all. This is fo manifeft, that I need not prove it, or enlarge upon it. Let us therefore fee, whether this be confiftent with fome Particulars, which were certainly don or faid, by or to, our Savior in the Portion of Time before mention'd.

I begin with his Temptation, which immediatly follow'd his Baptifm. We are told, that the Devil prompted him to turn Stones into Bread. for the Relief of his Hunger. Let us therefore confider this Propofal. 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 he imagin, that he who firft produced all Matter, and formed it into fuch a Variety of Shapes, was not able to alter the Texture of its Parts On the other hand, if the WORD was quiefcent, the Devil's Project was very well contriv'd. For he might plaufibly tempt the Bleffed Jefus,


whofe Ability

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