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3dly, Note, THAT tho' they are in cach other, yet the Father is not the Son, nor the Son the Father; but two distina Persons of Father and Son, tho' but one God, or Godhead, yet two Persons, as Christ owns when he faith, I and my Father are One; yet it is I still, and my Father, distinct personal Expressions to distinguish them by, notwith tanding there is many Cavillations against the Term Person, tho' without any ground from the Scriptures, for they abound with personal Terms into cach of the Three, as He, Me, Ther, T1:04, and I, and the like.

4thly, Note, Jesus Christ is truly Man too; for it was he, as Man, that utters this Discourse, that convers'd with them.

So that the Conclusion is, He is really One with the Father, as God, One with us, as Man, and so trnly God and Man, thus he is the Ema nuel, God with us. So that he, or they that deny him to be God, are Lyars, Antichrists

, and know not the Father, yet this was done by these ungodly Men in the Apostle's Days, and is done by the ungodly Men of this Day.

So that the fanctified, the preserved and called Ones, which are but a few in every Age, mect with great Opposition from these ungodly Men, under this twofold Consideration.

1/1, Or their Evil Conversation. 2dly, And Error in the Foundation Doctrine.

AND it is from the abounding Grace of the Three-ONE, that they are kept from falling, or recarer'd when any of them do fall into the one


or other of these Abominations, either through Weakness or Temptation.

And it is by the great Ability of the One Mediator that they are presented Faultless before tive presence of his glory with exceeding joy.

This Textand this Doctrine of the Three-Oxi, and of the One Mediator, was the great tielight and Joy of the Soul of our deceased Biother in Christ.

In the 5th, 6th, 7th Verses, he puts us in mind of the Sin and Judgment of some ingodly Men that were destroy'd in the ( 8 ) Wilderness, and of the Sin and Judgment upon the Angelsthat Sinned, and of Sodom and Gomorrab, and. therein he likens them and these Ungodly-Nen the one to the other, by the Word like wise fo that there is some great Similitude between their Sin, and these Ungodly-Mens, these Filthy. Dreamers Sin.

I will, as God small help, a little open them ind

compare them a little together. I Mail begin with those in Nunibers 14. 1, 2, 3 .4, 9. First they Murmur against Mojes and Aaron; now Mofes and Aaron were set up into Oflice by God in an extraordinary way, they as so set up over those, they were Types of the Man in God (set ip as Head over all long before ) and fo their murmuring against them, was a Speaking against their Government, by finding Fault with their bringing them out of Egypt, and with their

(8) Num. 14. 1, 2, 3, 4, 9.


16. 1, 2, 3, II.


promised Country, and this was (b) a Murmuring against God, this was their not believing God's appointing or setting up Moses and Aaron over them, and disbelieving God's Promise of giving them a good Land flowing with Milk and Honey.

Thưy rebel, in saying, Let us make us a Capa tain, &c. this was their denying of the only Lord God in his Sovereign Dominion over them, and of our Lord Jesus Christ, in denying of Moses and Aaron, his Types, this their Sin is more fully set forth in the Rebellion of Korah, Dathan, Abiram, and their Company, Numbers 16. 1,4 3, 5, I., and 49. Verses.

FROM hence, note these few things.

ift. Note, They rose up before Moses, or in the Presence or Face of Moses, to oppofe Moses in his Office, that God had set him


in. 2dly. Note, That they are Princes famous and Men of Renown, such as God advanced to Honour and Dignity, but thro' Pride and Ambition could not like to have Moses fet above them, therefore


forward in their Rebellion. 3dly, Note, And gather togсther against Moles and against Aaron, that is, to oppose their Of. ficc-power over them, and reject it as if it was of their own framing; for say they, ye take too much upon you seeing all the Congregation are Holy (or set apart for (i) God's special People ) very one of them, and the LORD is among them,

(b ) Ver. 27. (i) Exo. 19. 5, 6. Deut. 10. 15.



wherefore then lift you up your felves above the Congregation of the LORD

4thly, Note, HEREBY they manifest their Unt belief in, or of, the wonderful Works wrought by them, as set up and fent of God; for they say they lifted up themselves, thus, that which they pretend to charge upon Moses and Aaron is their own Sin, and so it was not a keeping of their first Eftate of Subjection, but left their own Habitation that God had promised them Rest and Peace in.

So that I conclude their rising up, their gathering together, and denying and rebelling against Moses and Aaron as they were the Chosen of GOD and set up by God as Types of the Man in God, was a denying of our Lord Jesus Chrift

: Then the Sin of Angels, compared with these Men's Sin, must be Pride and Rebellion, in denying, disowning, or rejecting of a Head set them. Therefore who or what a one he is, I shall a little, by Divine Help, first shew, and it must be but a little for so weighty a Subject, and I should have rather chosen to have Handled it by its felf, it being so little understood or believed in, but I know by many, Contemned and Re jeđed, as absurd and inconsistent Novel Doctrine; therefore I wish I had more room for to have enlarged upon it, but I must be short.

FIRST then, this Head set up over Angels is the LORD Jesus Christ, who is Substantially God

as I have prov'd already, and so I am

up over

and Man,

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2dly, It was the Man Christ Jesus that was set up as Head over Angels, I say the Man, but do not mistake me, therefore read this Matter thro', weigh it well before thou passeit Sentence against it.

Well then, to shew a little what I mean by the Man as set up before the World, was as Head over all that was to be made, and so over Angels.

First, I do not mean a Man as having Flesh and Blood; for that I believe he took of the Virgin: But,

2dly, The Man I mean was a True, Real, Reafonable Soul, that the Soul is called Man, and that there was such a Man set up from everlating, or in the beginning of God's way before his Works of old, I

will now prove from the Word of God.

First, THAT the reasonable Soul without the Body is called the Min, and expressed by perfonal Terms, fuch as Me, I, Thee, Thou. :(k) Thou baft Clothed me with Skin and Flesh, and halt fenced me with Bones and Sinews, furely the Me" here, muft te Job's reasonable Soul, Ps. 16. 1. 2. 11. Preserve me for in thee do I put my trust, now it is the Act of a reasona'ble Soul to put forth its self in an Ad of Trust in the LORD, therefore O my Soul thou hast said unto the Lord, thou art my Lord, thou wilt jew me the path of Life.

SURELY the Me, the I, the thou, and my, are personal Terms, and must be understood here


(k) Job 10. 11.

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