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cither of David's or Christ's reasonable Soul! I believe of both, also the (1) Me, and the I, that behold Gods Face is the Soul by Faith in it.
( m ) AND he said, Lord, remember me when thou comeft into thy Kingdom, and Jesus said unto him this Day, Malt thou be with me in Paradise, the me, and the thou, here is the Soul of the Malefactor, and the Soul of Christ : But once more (n) I knew a Man in Chrift, whether in the Body or out of the Body I cane not tell, God knoweih, such a One caught :p into the third Heaven. The Man here, muit be the Soul united to or being in Christ by Faith, it is the reasonable Soul that here bears the Denomination of Man, whether in the Body or out of the Body, it is the Man.
Note, Hence, that the Soul doth or may fist as the Man, whether in the Body or out of
Note, The Soul as the Man may ascend or descend into the highest Heaven.
From these Scriptures, and many more that might be cited and opened, we may safely conclude, that the Soul may properly be call’d Man, And so all those Scriptures that speak of a
or an 1, or Thou, or He, as mult be underitood of Christ, that are interpreted of him as God, are in the most of them to be molt
pioperly interpreted of him as God-Man, and often times as the Man principally intended, or where (2) Pfal. 17, 15.' (m) Luke 23. 42, 43. () 2 Cor. 12: 2,
ever he is faid to come or (a) go to any
certain Place, or appear to any certain Persons, or to be sent on any Message, or Work, as the Angel of the Lord, or in any Office, or Office-work, as a (b) Prophet, (c) Priest, or (d) King, (e) Captain, or (f) Shepherd, which is very usual in the Scriptures, it must be understood of the Man not feperate from his being God, but distinguish'd as well before his Incarnation as after; for, he is (8) Jefis the same to day as yesterday and for ever: Or whenever he is said to be () fet up, or brought forth, or born, or (i) first-born, or to (k) ascend, or descend, to be (1) rich, and to become poor, with many more of like Expreslions, many of which can in no proper Sence be any ways applied to him as the Son of God by Nature : But I must desist at this Time from opening of these Things under their several Heads.
And open fomething unto the Matter in hand, from Prov. 8. 22, 23. This Man is the Me here, the Lord the Son poffefsed or received into Union with his Divine Nature, or this was the me that was created, as the Al embly's Annotat. says the Septuagint did translate it created, and says it was fo by the Author of Ecclefiafticus, who, he fays, lived about the Time of the Septuagint, as in chap. 24. 11, 12. as may be seen, and to him agrees the Chaldee Paraphrase.
(a) Gen. 18. 21. Exo. 3. 2, 8. (6) Deut. 18. 15, 16, 17, (c) Pf. 1. 10. (d) 2. 6. () 7.h. 5. 14, 15. 13. 1. (?) Heb. 13. 8. (b) Prco. 8. 23. (i) Col. 1. 15. (k) Fobn 3. 13. (1) 2 Cor. 8. 9.
So that he concludes, that there is no doubt but they intended created; and he farther says, if it were granted that the Word might be created, he thinks we should grant no more than might conveniently enough be interpreted according unto St. Paul's Expression in Colol). 1. 15. and I believe so; for, How can he be the Firstborn of every Creature, if he was not a Creaturę the firit created of any? Or how could he be said properly to be the (0) beginning of the creation of God, if he were not the first created of the Creation ? For, as God, he was the Beginner of the Creation, therefore it must be as Man that he was the Beginning; but if he be not the first Creature he cannot be the Alpha of all Creatures, or first Letter in the Book of Creatures, which he most certainly is, or in all Things he has not the (0) Pre-eminence; so that the me (9) posleffed is the me created in the Beginning of God's Ways, before his Works of old, and so consistently is the I set up. For it is very inconsistent to assert that God is set up, but very proper of the Mạn, a Creature; and I believe the firit Sence of setting up, is the uniting of it, the Man, unto the Son of God, or the Hypoftatical Union.
2dly, Set Up, fignifies advanced to Honour and Dignity above others, thus this ), the Man,
. For God cannot in any Sence be fet above what He is. I conclude then it was this Man, that was the Head set up over all
was set up - up
(.) Rev. 3. 14, (p) Col. 1. 18. (9) Prov. 8. 22, 23.
created Beings, and so Head over Angels. This Man to be Head over them, this they could not like, or submit unto, but like those Men in the Wilderness, rise up before him, and against him; and I think from the Consequence of their Sin, and their being coupled together, we may conclude, that they said to this Man set up over them, as those Men did to Moses and Aaron, whom the Lord had fet up over Israel.
Te take too much upon you, &c. So might Angels say, What thou, a Man, Head over us! Why we are as holy as thou, as good as thou, as great as thou, yea, more Noble Creatures than thou art, thou takest too much upon thee; Wherefore doit thou lift up thy self above all? This is held forth in their not submitting unto him as set up over them, fo by Pride and Rebellion kept not their ( s ) firft Estate of Purity, Order, and Subjection, but left their own Habitation of Light and Glory, and true Happiness, and then like those Men, they set up one of their own Nature, one of themselves, to be their Prince, Chief, or Head over them, even(t) Beelzebub: Thus refusing Subjection unto the Man in God, set up by God as Head over them, which was a deny. ing of the only Lord God, and of one Lord Jefus Christ, and a despising of his Dominion, and a speaking evil of his Dignities that appertained unto him, either as God or Man. For tho'it Was the Man that was set up, yet that. Man was
() Fobu 8. 44. (+ ) Matt. 9. 34. 12. 24. Luke 11. 15.
in Union with the Son of God: But I must for: bear speaking any farther of this Matter at this Time, and pass by what might be faid of the Sin; or Sins, of Sodom and Gomorrah; and shew a little farther the Sin, or Sins, of these ungodly Men, these filthy Dreamers. Their Likeness as Ungodly, I have spoken to from the 4th Verse, fo that I shall only speak a little to their filthy Dream, here at the 8th Verse, said to be a defpising of Dominion, and a speaking evil of Dignities: This may be understood of Civil Magiftrates, or of Jesus Christ, and I believe of him chiefly, for he is (0) KING of KINGS, and LORD of LORDS, for this He is the Word; and his Name is called the (W) Word of God, or Son of God; or Second Person of the Tbree-ONI, as the Word Name does import, as I have shewa ed beforc.
THEN these ungodly Men that deny Hesus Christ is God equal with the Father, in all the glorious Properties of his Nature, and so dream of him as a Creature only, and that's a filthy Dream, and so dream he has no Dominion but what is given him, and that's a filthy Dream; or as Creator he has a (x ) Right of Dominion ver his own Works, as is very plainly expreft in hofe Texts.
That Jesus Christ is God, Creator of all Things too, is as plainly and as fully set forth in
(H) Rev. 19. 16. ( w) Rev. 19. 13. (*) Matt. 20. 15. Rom.9. 20, 21. Ifai. 45.9. fer. 18.9. E