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more than the Human Nature did. To this I return a double Anfwer.

I. One would think, that fuch Objectors have never read the Epiftle to the Hebrews, wherein the Man Chrift Jefus, upon the Account of his being appointed Heir of all Things (which manifeftly relates to his Human Nature, which alone was exalted) is declared to have been, and confequently was when these Words were fpoken, fuperior to the Angels in Dignity, tho' at that time he was inferior to them in State and Condition, in Glory and Happiness. And therefore our Lord's Gradation is ftrictly juft, if the last must needs be esteemed the most worthy Perfon. But,

2 We ought to remember, that (to our own unfpeakable Comfort) the Man Chrift Jefus fhall be our Judge at that great Day; and he conftantly declar'd as much to his Difciples, even when they little thought of his having a Divine Nature. So that the Disciples might more reafonably expect to be inform'd by him, when the Day of Judgment fhould come, than by the moft exalted Seraph; because it much more concerned him to know that Day, than the brighteft Angel whatsoever. Our Lord's Gradation therefore is truly natural, even tho' the Son had not been at that time fuperior in Dignity to the Angels. For 'twas our Lord's Defign to place that Perfon laft, not barely who was fuperior in Dignity (tho' even that alfo was the Son's Right at that very Time) but who was moft likely to be acquainted with that great Secret, and confequently might moft probably have the Power of imparting it to them. His Words do not only bear, but neceffarily require, this Senfe. "Whereas ye defire to know the Day and Hour ff of Judgment, and that I fhould impart that Se

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cret to you, I affure you, that no Mani knows "of that Day and that Hour. Neither do the "Angels thémfelves, which are in Heaven, and always in God's Prefence, and who may there"fore be fuppofed in a great measure Partakers of "This Counfels; even they do not know it. Nay, what is ftill more furprizing, neither do I my felf, tho' I am the Son of God, and the very Perfon who fhall then judge the whole Race of "Mankind (and might for that Reafon have that "Day and Hour imparted to me, rather than the

moft glorious Angel that ever was created; be" caufe that Day and Hour do concern me infinit«Ε ly more than any of thofe bleffed Spirits) even I "my felf do not know it. This Divine Decree

has never been communicated to any Being whatsoever. None but God himfelf (whom you "have fo often heard me call my Father) is ap ff/priz❜d of it.viktor

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СНАР. XI.

Of Christ's faying, My Father is greater than I; with Reflections upon diverfe other Texts.

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HERE remain diverfe other Texts, which are fupposed to teach, that the WORD, or Divine Nature of our Lord Jefus Chrift, is inferior to the Very God. Thefe I fhall briefly confider and explain.

3. Therefore, our Lord faid, My Father is greater than I, John 14. 28. Now if the WORD was quiefcent, when this Declaration was made; then it

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proceeded from the Human Nature only. And confequently, fince the Difciples did not at that Time in the leaft fufpect, that the WORD was united to the Man Chrift Jefus; but efteem'd their Mafter to be a mère Man, only conducted and affifted by the Holy Spirit: why might not both our Savior mean, and his Difciples underftand him to mean, that the Father or Very God was greater than the Man Chrift Jefus ?

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You (a) tell us indeed, that this Expofition is flat and infipid. But for what Reason? Why, you (b) fay, that when any Perfon affirms another to be greater than himself, he must of neceffity mean, greater than be bimfelf is in his greatest Capacity. But I pray, have you any where proved, that the aforefaid Declaration proceeded jointly from the Divine and Human Natures? Or that 'twas made by the WORD, as well as by the Man Chrift Jefus? Or that the WORD was not at that time quiefcent? Or that the Disciples could understand him otherwife than in this, which you efteem a flat and infipid. Sense? Till you have evinced these things (the contrary to all which, I hope, has been evinced above) you will be obliged to grant, that the Expofition I contend for, is really juft and true. For tho' he that then fpake, muft mean, that the Father was greater than himself in his greatest Capacity; yet it must be remembred, that 'twas only the Man that fpake, the WORD being quiefcent. And you will readily allow, that the Father, or Very God, was greater than the Man Chrift Jefus in his greatest Capacity; even tho' he was at that

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(a) Script. Do&. p. 157.

(6) Reply to Mr. Nelson's Friend, p. 172.

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time fo conducted and affifted by the Holy Spirit, as no other Man ever was or fhall be.

You urge indeed, that tho' this is true, yet 'tis of no great Moment; for what Wonder is it, that God fhould be greater than a Man? I will therefore confider each Branch of this Plea. 1. 1. Could not the Man Chrift Jesus affirm this, because 'tis no Wonder? His own Practice anfwers the Queftion. He had faid before, My fheep hear my voice, and I know them; and they follow me. And I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my band. My Father which gave them me, is greater than all ; and none is able to pluck them out of my Father's hand, John 10. 27, 28, 29. I would \fain know, whom he meant by the all and the none. He could not mean any thing greater than the Devil or wicked Men. Was it therefore any Wonder, that God should be greater than the Devil or wicked Men? And why might not the Man Chrift Jefus, who was at that very time able by he Spirit's Affiftance to vanquish even Devils, as well fay, Mỹ Father is greater than I; as he did unquestionably declare, that the Father is greater than the Devil or wicked Men, when he faid, My Father is greater than all, &c. But, 2. could not the Man Chrift Jefus affirm this, becaufe 'tis of no great Moment? Surely 'tis fufficient, if 'twas pertinent ; which can't be queftion'd. The truth is, this or any other known Maxim is always of great Moment to the Speaker, when it enforces an Argument for a Religious Practice; as even the most common and obvious Truths very often do. And accordingly, Elibu, whofe Discourse you will not call flat or infipid, apply'd this very Maxim, saying, Behold, in in this thou art not just: I will answer thee, that God is greater than man, Job 33. 12.

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I confefs, had our Lord uttered thefe Words, My Father is greater than I, as fome wonderful Secret; and offer'd it to his Difciples as a great Discovery, that God was greater than a Man: your Objection had been well grounded. But that can't be pretended. He only used that felfevident Propofition, as a Medium to prove fomething of great Confequence. He faid, Ye have heard, how I faid unto you, I go away, and come again unto you. If ye loved me, ye would rejoice; becaufe I faid, I go unto the Father. For my Father is greater than I. The Father's being greater than the Man Chrift Jefus, fhew'd, that the Man Chrift Jefus would be much advantaged by going to the Father. And therefore, if they loved their Mafter, viz. the Man Chrift Jefus, they would rejoice at his going to the Father. Becaufe he that loves another, will prefer the Increase of that Perfon's Happiness to his own prefent Satisfaation. You see therefore, that this Saying was really of great Moment. For 'twas the Foundation of our Savior's Argument, by which he evinced to his Difciples, how it became them to act in those Circumftances.

4. Our Lord is frequently reprefented during his Miniftry, as inferior to the Father or Very God. For Inftance, And I appoint unto you a kingdom, as my Father bath appointed unto me, Luke 22. 29. The Father loveth the Son, and bath given all things into his band, John 3. 35. For the Father judgeth no man; but bath committed all judgment unto the Son, John 5. 22. I can of mine own felf do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father that fent me, John 5. 30. Jefus faid unto them, If God were your Father, ye would love me : for I proceeded forth, and came from God; neither came I of my felf, but be sent me, John 8. 42. Jefus knowing

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