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fwer, that all he pretended to, was that he was the Son of God; and he proy'd, that he deserv'd that. Character, because the Father had sanctified him, and sent him into the World, v. 36. Here is not a Tittle of his Divine Nature mention'd: and the Fews made the very same false Inference as before.

I confess, you have given these Texts a different; but not an opposit Sense. You (g) say, The Jews, willing to take any Handle (tbo' never so unreasonable) of accusing bim, infer (John s. 18.) by way of Caluminy, not by way of ftri&t Reafoning, that bis calling God his Father [o turne us] was as much as affuming to himself, that God, who was the common Father of them all, was in a higher and more peculiar manner (od té est idror] his own proper Father : and from this, and from his joining and comparing his own Works with his Fatber's Works in one and the Same Sentence, they infer furtber, in the next step of Calumny, that he made himself equal with God: meana ing thereby, not that he claimed to himself to be God indeed in any Sense ; (for neither tbey nor his own Disciples bad as yet any sbe least Thought of that ;) but that by Cone fequente (which angry. Accusers draw very baftily,) bei alJum'd to himself a Power and Authority like that of. Gód. Tbe. Expression is the same, and meant in the fame Sense, as that other Accusation, John 10. 33. Thou being a Man, makest thy self God: which was spoken after the same Manner, as Men fay to an assuming Person. You make your self King; when they intend to charge bim with taking upon bimself, not the Person, but the State of a Prince. And (b) again you say, That' the Jews meant to accuse bim, not of affirming himself to be the Supreme, selfexistent Deity; nay, nor so much as of taking upon himself to be a divine Person at all; but only of all

(8) Reply to Mr. Nelson's Friend, p. 135, 136,
(1) Pag, 147, 148.

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Suming to himself the Power and Authority of God. For; their Accusation, thou makest thy self God, was not founded upon his affirming bimself to be one with the Father, (which Phrase it does not appear they thought at all difficult to be understood;) but the accusation was founded upon bis ftiling God bis Father, [v. 25,29; and 3ó.] and consequently making bimself the Son of God. This appears plainly from the Answer our Lord gave thein in the Words immediately following, v: 34, 35, 36. Is it not written in your law;, I said, ye (Rulers and Magistrates) are Gods, [and Children of the most Higb?] If he callid them Gods, unto whom the word of God came, and the scripture cannot be broken ; fay ye of him whom the Father hath fanctified and sent into the world, Thou blasphemeft, because I said, I am the Son of God ? From these Words 'tis evident, that their Charge against him of Blaspbemy, for which they went about to stone bim, was founded upon bis calling God bis Father, or declaring himself to be the Son of God; which they, in their Anger, represented by way of Aggravation as making himself God.

Whether your Interpretation of these Passages be preferable to mine, let others judge. If my Interpretation be allow'd, the Jews drew a wrong Conclusion from what our Savior faid ; because either they did not, or would not, understand his true Meaning. If your Interpretation be allow'd, their Malice improv'd what he said into an arrant Calumny. But eithet Interpretation shews, that it can't be concluded from the Accusation of the Fews, that our Lord at that time pretended to a Divine Nature, or to be more than a Man conducted and affifted by God's Spirit.

Finally therefore, tho' the WORD or Divine Nature was most certainly united to the Man Christ Jesus during the Time of his Ministry ; yet 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 Pentecoft, whereby they were led into all Truth.

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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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ECONDLY, 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 affert, that the WORD was quia 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, notwithstanding 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

(α) "Ωασης και ήν άνθρωπG-, ένα σειραθή, έτω και λόγΘ, ίνα δοξαών: ησυχάζονό μου λόγο αν τον πειράζεις και απομάζες] σαυρεως, και αποθνήσκειν, συγγενολόλε και τον ανθρώπω εν τω binev, rj woulocy, rj gens dieats, j avisants, a dyanaubessats Adv. Hær. lib. 3. cap. 21. p. 250. Edit. Grab.

dinary dinary Influences) to the Man Christ Jefus, 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 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 still 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 A&ions of the WORD did not depend upon that Union, nor was

the Felicity of the WORD either increas'd or lefsen'd thereby. I only affert, that during the aforesaid Space, the Human Na. ture of Christ did not receive and feel thofe extraordinary Influences, which

its personal Union with the WORD must of Neceflity 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 reSpettive. '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 Jesus in particular, which no other Man ever did enjoy, and which he could not

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

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

1. Whatever the WORD is (whether the Very God, or a Being inferior to the Very God) yet since we are affur’d, that the WORD was made flesh, and dwelt among us, John 1. 14. 'tis 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 possess'd of from the Beginning or that he ever did or could, notwithstanding he increas'd in Wisdom as well as in Stature, 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 demonftrably 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 aç that Time communicated to him. And theres 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

that

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