_2dly_, As to the other branch of their argument; we allow that Christ, as Man, had a distinct understanding and will, from what he had as God, and that his human understanding was not equally perfect with his divine, neither had his human will the sovereignty and glory of his divine will. And, if it should be also allowed, that if his human understanding and will had not always been under the influence and direction of his divine, he might have had contrary ideas, and determinations, as man, to what he had as God; yet we cannot allow that the divine nature would so far suspend its direction and influence, as that his human understanding should have contradictory ideas to his divine, so that this inconvenience should ensue, which would occasion a confusion and disorder in his actions, or methods of human conduct. It was no disparagement to him, nor hindrance to his work, to suppose that his human soul was subject to some natural imperfections, which were inconsistent with the infinite perfection of his deity; however, it is sufficient to assert, that, as Man, he knew every thing, which he was obliged to perform, in a way of obedience, and consented to, and delighted in every thing that was agreeable to his divine will, which would render his obedience compleat; though we suppose, that the nature, in which he performed it, was less perfect than that to which it was united; therefore this method of reasoning is not conclusive, and we must suppose, that he had a human soul, distinct from his divine nature. This is evident, because he could not perform obedience in the divine nature, his human soul being the only subject thereof, and it is proper to the deity to be dispassionate; therefore those sinless passions which he was subject to, were seated in his soul, as united to the body; and that he had such passions, is very plain from scripture; for he says, _My soul is exceeding sorrowful, even unto death_, Matt. xxvi. 38. And there are various other passions besides sorrow, which he was subject to, which, though free from sin, were altogether inconsistent with the infinite perfection of the divine nature. 9. This human nature is said to have been conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, and born of her, yet without sin. Here we may observe,